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By the side of the house of Sudatta is a great stilpa. This is the place where the Angulimalya (Yang-kiu-li- mo-lo) gave up his heresy. The Angulimalyas 7 are the unlucky caste (the criminals ) of Sravasti. They kill everything that lives, and maddening themselves, they murder men in the towns and country, and make chaplets for the head of their fingers. The man in question wished to kill his mother to complete the number of fingers, when the Lord of the World (Buddha), moved by pity, went to him to convert him. Beholding the Lord from far, the Angulimalya rejoicing said, “ Now I shall be born in heaven ; our former teacher declared that whoever in- jures a Buddha or kills his mother, ought to be born in the Brahma heaven.” Addressing his mother, he said, “ Old woman ! I will leave you for a time till I have killed that great Sha- man.” Then taking a knife, he went to attack the Lord. On this Tathagata stepped slowly as he went, whilst the Angulimalya rushed at him without slacking his pace. The Lord of the World addressing him said, “Why do you persevere in your evil purpose and give up the better feelimrs of vour natui'e and foster the source of evil ? ” The Angulimalya, hearing these words, understood the wickedness of his conduct, and on that paid reverence to Buddha, and sought permission to enter the law ( i.e ., the religious profession of Buddha), and having persevered with hrit forms of proper names into the Chinese translations. Before him the Prakrit, or provincial, forms are used ; for example, in Fa-hian, instead of Po-losi-na-chi-to for Pra- senajita, we have Po-sz-nih, corre- sponding with Pasenat or Pasen- adi ; instead of Sravasti, we have She-wei forSewet, &c. For further instances see Fo-sho-hing-tsaii-king, p. 213, notes 1, 2. 6 Sudatta, formerly written Su-ta, the same as Anathapindada, “ the friend of the orphan and destitute.” For an account of his conversion and subsequent career, see Fo-slio-hiug- tMn-king, p. 201, f. 7 The Angulimalyas were a sect founded by a converted brigand, who wore round his neck a string of fingers. 4 RECORDS OF WESTERN COUNTRIES, [book vi. diligence in his religious progress, he obtained the fruit of an Arhat. To the south of the city 5 or 6 li is the Jet a van a. 8 This is where Anathapindada (Ki-ku-to) ( otherwise called) Sudatta, the chief minister of Prasenajita-raja, built for Buddha a vihara . There was a sahgharama here formerly, but now all is in ruins {desert). On the left and right of the eastern gate has been built a pillar about 70 feet high ; on the left-hand pillar is engraved on the base a wheel ; 9 on the right-hand pillar the figure of an ox is on the top. Both columns were erected by Asoka-raja. The residences (of the priests ) are wholly destroyed ; the foundations only remain, with the exception of one solitary brick building, which stands alone in the midst of the ruins, and contains an image of Buddha. Formerly, when Tathagata ascended into the Trayas- trimsas heaven to preach for the benefit of his mother, Prasenajita-raja, having heard that the king Udayana had caused a sandal-wood figure of Buddha to be carved, also caused this image to be made. The nobleman Sudatta was a man of “ humanity ” and talent. He had amassed great wealth, and was liberal in its distribution. He succoured the needy and destitute, and had compassion on the orphan and helped the aged. During his lifetime they called him Anathapindada (Ki-ku-to — friend of the orphan) on account of his virtue. He, hearing of the religious merit of Buddha, conceived a 8 Shi-to-lin, the garden of Jeta, the body of an elephant.” But, in the prince royal. For the sale of fact, the text says, “On the face this garden to Sudatta (Shen-shi) (pedestal, twan) of the left-hand and the circumstances attending pillar is the mark ( figure ) of a wheel it, see Fo-sho-hing tsan-king, p. 217. (the symbol of dharma ); on the top For a representation of the scene of of the right-hand pillar is the form the history, see Bliarliut St&ga, pi. of an ox. This is in agreement with Ivii. Fa-hian’s account. The only doubt a Julien’s translation of this pas- is whether twan may not mean “the sage is very confusing. He says, “ On top ; ” in that case the wheel would the top of the left-hand pillar is a be on the top of the left-hand pillar, d‘>me(coupok);on the pinnacle (faite) as Fa-hian says (chap, xx.) of the right-hand pillar is sculptured BOOK VI.] THE J ETA VAN A. 5 deep reverence for him, and vowed to build a vihdrci for him. He therefore asked Buddha to condescend to come to receive it. The Lord of the World commanded Saripu- tra (She-li-tseu) to accompany him and aid by his counsel. Considering the garden of Jeta (Shi-to-yuen), the prince, to be a proper site on account of its pleasant and upland position, they agreed to go to the prince to make known the circumstances of the case. The prince in a jeering way said, “If you can cover the ground with gold ( pieces ) I will sell it {you can buy it).” Sudatta, hearing it, was rejoiced. He immediately opened his treasuries, with a view to comply with the agreement, and cover the ground. There was yet a little space not filled . 10 The prince asked him to desist, but he said, “The field of Buddha is true ; 11 I must plant good seed in it.” Then on the vacant spot of ground 12 he raised a vihdra. The Lord of the World forthwith addressed A nan da and said, “ The ground of the garden is what Sudatta has bought; the trees are given by Jeta. Both of them, similarly minded, have acquired the utmost merit. From this time forth let the place be called the grove of Jeta (Shi-to) and the garden of Anathapindada (Ki-ku-to). To the north-east of the garden of Anathapindada (Ki-ku-to) is a stdpa. This is the place where Tathagata washed with water the sick Bhikshu. Formerly, when Buddha was in the world, there was a sick Bhikshu (Pi-tsu), who, cherishing his sorrow, lived apart by himself in a 10 This incident of the broken pro- mise is referred to by Asvaghosha, Fo-sho-hing-tsnn-kin'/, p. 217, and seems to be the subject of the Bhar- hut sculpture, pi. xlv. fig. 9, where “the little space not filled” is re- presented, and the broken promise denoted by the broken surface of the ground. It would perhaps be too bold to suggest chitu pdddsi-la for the inscription, where pdddsi would be the aorist form of pradd, and the meaning would be “ taken or caught (la) in breaking what he gave.” The tree certainly favours this identification ; and the august figure by the side of Jeta would de- note the “ Lord of the World,” or per- haps “the magistrate ” or Sariputra. 11 I.e., the system of Buddha is founded on truth; alluding to the wish of Jeta to annul the agree- ment. 12 I.e., where there were no trees. 6 RECORDS OF WESTERN COUNTRIES, [book vi. solitary place. The Lord of the World seeing him, inquired, “What is your affliction, living thus by yourself ? ” He answered, “ My natural disposition being a careless one and an idle one, I had no patience to look on a man sick (to attend on the siclc), n and now when I am entangled in sickness there is nobody to look on me (attend to me).” Tathagata, moved with pity thereat, addressed him and said, “ My son ! I will look on you ! ” and then touching him, as he bent down, with his hand, lo ! the sickness was immediately healed ; then leading him forth to the outside of the door, he spread a fresh mat for him and himself, washed his body and changed his clothes for new ones. Then Buddha addressed the Bhikshu, “ From this time be diligent and exert yourself.” Hearing this, he re- pented of his idleness, was moved by gratitude, and, filled with joy, he followed him. To the north-west of the garden of Anathapindada is a little stxipa. This is the place where Mudgalaputra (Mo-te-kia-lo-tseu) vainly exerted his spiritual power in order to lift the girdle (sash) of Sariputra (She-li-tseu). Formerly, when Buddha was residing near the lake Wu- jeh-no, 14 in the midst of an assembly of men and Devas, only Sariputra (She-li-tseu) was absent (had not time to join the assembly). Then Buddha summoned Mudgalaputra, and bade him go and command him to attend. Mudgalaputra accordingly went. Sariputra was at the time engaged in repairing his religious vestments. Mudgalaputra addressing him said, “ The Lord, who is now dwelling beside the Anavatapta lake, has ordered me to summon you.” Sariputra said, “Wait a minute, till I have finished repairing my garment, and then I will go with you.” 13 This differs from Julieu’s ver- dent somewhat like that in the text, sion ; he makes the fault of the Bhik- see Sacred Books of the Bast, vol. shu to consist in neglecting his own xvii. p. 24 1. sickness ; but it seems rather to 14 No feverish affliction, i.e., cool ; have been his former indifference to antaratapta. See ante, vol. i. p. li, the sickness of others. For an inci- note 28. BOOK VI.] PLOT TO SLANDER BUDDHA. 7 Mudgalaputra said, “ If you do not come quickly, I will exert my spiritual power, and carry both you and your house to the great assembly.” Then Sariputra, loosing his sash, threw it on the ground and said, “ If you can lift this sash, then perhaps my body will move (or, then I will start).” Mudgala- putra exerted all his spiritual power to raise the sash, yet it moved not. Then the earth trembled in conse- quence. On returning by his spiritual power of loco- motion to the place where Buddha was, he found Sari- putra already arrived and sitting in the assembly. Mudgalaputra sighing said, ‘‘Now then I have learned that the power of working miracles is not equal to the power of wisdom.” 15 Not far from the stllpa just named is a well. Tatha- gata, when in the world, drew from this well for his personal use. Bv the side of it is a stllpa, which was built by Aisoka-raja ; in it are some Sariras 16 of Tatha- gata ; here also are spots where there are traces of walking to and fro and preaching the law. To com- memorate both these circumstances, (the king) erected a pillar and built the stllpa. A mysterious sense of awe surrounds the precincts of the place ; many miracles are manifested also. Sometimes heavenly music is heard, at other times divine odours are perceived. The lucky (happy) presages (or, the omens that indicate religious merit) would be difficult to recount in full. Not far behind the sanghdrdma (of Andthapindada) is the place where the Brahmacharins killed a courtesan, in order to lay the charge of murdering her on Buddha (in order to slander him). Now Tathagata was possessed of the tenfold powers , 17 without fear , 18 perfectly wise, honoured 15 Mudgalaputra excelled all the 17 Buddha was called Dasabala other disciples in miraculous power, ( shi-li ) on account of the ten powers Sariputra excelled in wisdom. Fo- he possessed, for which see Burnouf, sho-hing-tsan king, ver. 1406. _ Lotas, p. 781, and Hardy, Manual 16 There is no mention of Sari- of Budhism, p. 394. putra in the text, as Julien trans- 18 Abhaya, an epithet given to lates ; the two symbols, she li, for every Buddha (Eitel, handbook, iarira, misled him. s. v.) 8 RECORDS OF WESTERN COUNTRIES, [book vi. by men and Devas, 19 reverenced by saints and sages ; then the heretics consulting together said, “We must devise some evil about him, that we may slander him before the congregation.” Accordingly they allured and bribed this courtesan to come, as it were, to hear Buddha preach, and then, the congregation having knowledge of the fact of her presence, they ( the heretics ) took her and secretly killed her and buried her body beside a tree, and then, pretend- ing to be affected with resentment, they acquainted the king ( with the fact of the ivoman’s death). The king ordered search to be made, and the body was found in the J6ta- vana. Then the heretics with a loud voice said, “Tins great Sramana Gautama 20 is ever preaching about moral duty and about patience ( forbearance ), but now having had secret correspondence with this woman, he has killed her so as to stop her mouth ; but now, in the presence of adultery and murder, what room is there for morality and continence ? ” The Devas then in the sky joined together their voices and chanted, “ This is a slander of the infamous heretics.” To the east of the sahghdrama ioo paces or so is a large and deep ditch; this is where Devadatta, 21 having plotted to kill Buddha with some poisonous medicine, fell down into hell. Devadatta was the son of Dronodana-raj a (Ho-wang). Having applied himself for twelve years with earnestness, he was able to recite 8o,ooo ( verses ) from the treasury of the law. Afterwards, prompted by covetous- ness, he wished to acquire the divine (supernatural) faculties. Associating himself with evil companions, they consulted together, and he spake thus : “ I possess thirty marks (of a Buddha), not much less than Buddha himself; a great 19 Devamanussapujitam. also said to be his brother-in-law, 20 This is Buddha’s gotra name, being brother to Yasodhara, Bud- taken from the name probably of dha’s wife. He was tempted to aim the Burohita of the Sakyas. It is at the first place in the Buddhist used in Northern books as a term of community, and when he failed in disrespect. this he plotted to take the life of 21 Devadatta (Ti-po-ta-to) the Buddha. (See Oldenberg, Buddha, cousin of Buddha, being the son of p. 160.) Dronodana, Buddha’s uncle. He is 9 book vi.] THE SLANDER OF CHANSCHA. company of followers surround me ; in what respect do I differ from Tathagata ? ” Having thought thus, he forth- with tried to put a stumbling-block in the way of the disciples, but Sariputra and Mudgalaputra, obedient to Buddha’s behest, and endowed with the spiritual power of Buddha himself, preached the law exhorting the disciples to re-union. Then Devadatta, not giving up his evil designs, wickedly placed some poison under his nails, designing to kill Buddha when he was paying him homage. Bor the purpose of executing this design he came from a long distance to this spot, but the earth opening, he went down alive into hell. To the south of this again there is a great ditch, where Kukali 22 the Bhikshuni slandered Tathagata, and went down alive into hell. To the south of the Kukali ditch about 800 paces is a large and deep ditch. Chanscha, 23 the daughter of a Brahman, calumniated Tathagata, and here went down alive into hell. Buddha was preaching, for the sake of Devas and men, the excellent doctrines of the law, when a female follower of the heretics, seeing from afar the Lord of the World surrounded by a great congregation who venerated and reverenced him, thought thus with herself, “I will this very day destroy the good name of this Gautama, in order that my teacher may alone enjoy a wide reputation.” Then tying a piece of wood next her person, she went to the garden of Anathapindada, and in the midst of the great congregation she cried with a loud voice and said, “This preacher of yours has had private intercourse with me, and I bear his child in my womb, the offspring of the Sakya tribe.” The heretics all believed it, but the prudent knew it was a slander. At this time, Salcra, the king of Devas, wishing to dis- sipate all doubt about the matter, took the form of a 22 Kukali (Kiu-kia-li-pi-tsu) also 23 For the history of this woman, called Kokali, interpreted “ bad called Chinchi, (Chan-che) or Chin- time.” She is also called Gopali ; chimana, see Hardy, Manual of Bud- she was a follower of Devadatta. hum, p. 275 ; also i'a-hian, chap, xx. to RECORDS OF WESTERN COUNTRIES, [book vi. white rat, and nibbled through the bandage that fastened the ( wooden ) pillow to her person. Having done so, it fell down to the ground with a great noise, which startled the assembly. Then the people, witnessing this event, were filled with increased joy ; and one in the crowd picking up the wooden bolster, held it up and showed it to the woman, saying, “ Is this your child, thou bad one?” Then the earth opened of itself, and she went down whole into the lowest hell of Avichi, and received her due punishment. These three ditches 24 are unfathomable in their depth ; when the floods of summer and autumn fill all the lakes and ponds with water, these deep caverns show no signs of the water standing in them. East of the sangharama 60 or 70 paces is a vihdra about 60 feet high. There is in it a figure of Buddha looking to the east in a sitting posture. When Tatha- gata was in the world in old days, he discussed here with the heretics. Farther east is a Deva temple of equal size with the vihdra. When the sun is rising, the Deva temple does not cast its shade on the vihdra, but when it is setting, the vihdra obscures the Deva temple. Three or four li to the east of the vihdra “ which covers with its shadow” is a stdpa. This is where Sariputra discussed with the heretics. When Sudatta first bought the garden of the Prince Jeta for the pur- pose of building a vihdra for Buddha, then Sariputra accompanied the nobleman to inspect aud assist the plan. On this occasion six masters of the heretics sought to deprive him of his spiritual power. Sariputra, as occasion offered, brought them to reason and subdued them. There is a vihdra by the side, in front of which is built a stupa ; this is where Tathagata defeated the heretics and acceded to the request of Vi Sakha. 25 14 These gulfs or ditches have build a vihdra. For the history all been identified by Cunningham, of Visakha, see Hardy, Man. of See Arch. Survey, vol. i. p. 342. Budh., p. 220 Beq. 2S That is, accepted her offer to THE SAICYA MAIDENS. it BOOK VI.] On the south of the stupa erected on the spot where Buddha acceded to Visakha’s request is the place where Virudhaka-raja, 26 having raised an army to destroy the family of the Sakyas, on seeing Buddha dispersed his soldiers. After King Virudhaka had succeeded to the throne, stirred up to hatred by his former disgrace, he equipped an army and moved forward with a great force. The summer heat being ended and everything arranged, he commanded an advance. At this time a Bhikshu, having heard of it, told Buddha; on this the Lord of the World was sitting beneath a withered tree ; Virudhaka-raja, seeing him thus seated, some way off alighted from his chariot and paid him reverence, then as he stood up he said, “ There are plenty of green and umbrageous trees ; why do you not sit beneath one of these, instead of under this withered one with dried leaves, where you walk and sit?” The Lord said, “My honourable tribe is like branches and leaves; these being about to perish, what shade can there be for one be- longing to it ? ” The king said, “ The Lord of the World by his honourable regard for his family is able to turn my chariot.” Then looking at him with emotion, he disbanded his army and returned to his country. By the side of this place is a stiXpa; this is the spot where the Sakya maidens were slaughtered. Virudhaka- raja having destroyed the Sakyas, in celebration of his victory, took 500 of the Sakya maidens for his harem. The girls, filled with hatred and rage, said they would never obey the king, and reviled the king and his house- hold. The king, hearing of it. was filled with rage, and ordered them all to be slaughtered. Then the officers, obedient to the king’s orders, cut off their hands and feet, and cast them into a ditch. Then all the Sakya maidens, nursing their grief, invoked Buddha. The Lord O O f • •js Virfulhaka was the son of of them, and they deceived him. See Prasenajit by a servant-woman of infra. the Sakyas. He had asked a wife 12 RECORDS OF WESTERN COUNTRIES, [book yj. by bis sacred power of insight having beheld their pain and agony, bade a Bhikshu take his garment and go to preach the most profound doctrine to the Sakva girls, viz., on the bonds of the five desires, the misery of trans- migration in the evil ways, the pain of separation be- tween loved ones, and the long period ( distance ) of birth and death. Then the Sakva maidens, having heard the instructions of Buddha, put away the defilement of sense, removed all pollutions, and obtained the purity of the eves of the law: then thev died and were all born in heaven. Then Sakra, king of Devas, taking the form of a Brahman, collected their bones and burnt them. Men of succeeding years have kept this record. By the side of the stupa commemorating the slaughter of the Sakyas, and not far from it, is a great lake which has dried up. This is where Virudhaka-raja went down bodily into hell. The world-honoured one having seen the Sakva maidens, went back to the Jetavana, and there told the Bhikshus, “ Xow is King Virudhaka’s end come ; after seven days’ interval a fire will come forth to burn up the king.” The king hearing the prediction, was very frightened and alarmed. On the seventh day he was rejoiced that no harm had come, and in order to gratify himself he ordered the women of his palace to go to the lake, and there he sported with them on its shores, stroll- ing here and there with music and drinking. Still, how- ever, he feared lest fire should burst out. Suddenly, whilst he was on the pure waters of the lake, the waves divided, and flames burst forth and consumed the little boat in which he was, and the king himself went down bodily into the lowest hell, there to suffer torments. To the north-west of the sahghdrama 3 or 4 li, we come to the forest of Obtaining- Sight (Aptanetravana ?) where are vestiges of Tathagata, who walked here for exercise, and the place where various holy persons have engaged in profound meditation. In all these places they have erected posts with inscriptions or else stiipas. BOOK VI.] KAPIL A VASTU. 13 Formerly there was in this country a band of 500 robbers, who roamed about through the towns and villages and pillaged the border of the country. Prasenajita-raja having seized them all, caused their eyes to be put out and abandoned them in the midst of a dark forest. The robbers, racked with pain, sought compassion as they invoked Buddha. At this time Tathagata was in the vihdra of the Jetavana, and hearing their piteous cries (i.e., by his spiritual power), he was moved to compassion, and caused a soft wind to blow gently from the Snowy Mountains, and bring with it some medicinal (leaves ?) which filled up the cavity of their eye-sockets. They immediately recovered their sight, and lo ! the Lord of the World was standing before them. Arriving at the heart of wisdom, they rejoiced and worshipped. Fixing their walking-staves in the ground, they departed. This was how they took root and grew. To the north-west of the capital 16 li or so, there is an old town. In the Bhadra-kalpa when men lived to 20,000 years, this was the town in which Kasyapa Buddha was born. To the south of the town there is a stilpa. This is the place where he first met his father after arriving at enlightenment. To the north of the town is a stripa, which contains relics of the entire body 27 of Kasyapa Buddha. Both these were built by A£oka-raja. From this point going south-east 500 li or so, we come to the country of Kie-pi- lo-fa-sse-ti (Ivapilavastu). Kie-fi-lo-fa-sse-ti [Kapilavastu]. This country 28 is about 4000 li in circuit. There are 27 The expression used here is 28 This is the country of Buddha’s the same as that employed by Fa- birth. The story of his ancestors’ hian when speaking of the great occupation of this district will be Kasyapa (chap, xxxiii.), whose found in Sp. Hardy, Man. of Budh., “entire body” is preserved in the chap, vi., and elsewhere. Speaking Cock’s-foot Mountain near Buddha generally, the country of Kapila- Gaya. vastu is the tract of land lying be- 14 RECORDS OF WESTERN COUNTRIES, [book vi. some ten desert 29 cities in this country, wholly desolate and ruined. The capital is overthrown and in ruins. Its circuit cannot be accurately measured. The royal precincts 30 within the city measure some 14 or 15 li round. They were all built of brick. The foundation walls are still strong and high. It has been long deserted. The peopled villages 31 are few and waste. There is no supreme ruler ; each of the towns appoints its own ruler. The ground is rich and fertile, and is cultivated according to the regular season. The climate is uniform, the manners of the people soft and oblig- ing. There are 1000 or more ruined sanghardmas re- maining; by the side of the royal precincts there is still a sangahrama with about 3000 (read 30) followers in it, who study the Little Vehicle of the Sammatiya school. There are a couple of Deva temples, in which various sectaries worship (live). Within the royal precincts are some ruined foundation walls ; these are the remains of the proper 32 palace of Suddhodana-raja; above is built a vihara in which is a statue of the king. Not far from this is a ruined foundation, which represents the sleeping tween the GhSgra river and the Gandaka, from Faizabad to the con- fluence of these rivers. The direct measurement gives a circuit of 550 miles, which would represent up- wards of 600 miles by road. Hiuen Tsiang estimates the circuit at 4000 li. The capital of the country, called by the same name, has been identified by Mr. Carlleyle, with a site called Bhuila. in the north-western part of the Basti district, about 25 miles north-east from Faizabad. It is plain that if this is so, the distance from Sravasti given by Hiuen Tsiang is much in excess of the actual dis- tance. See Arch. Survey of India, vol. xii. p. 83. 29 The expressions used in the text are very marked ; the pilgrim says “desert cities ten in number are waste and desolate to the highest degree.” 30 Here we have again the expres sion leung shiny to denote the forti- fied part of the town, within which was the palace and its surroundings. This is in agreement with Mr. Carl- leyle’s remark in Arclueoloy. Survey of India, vol. xii. p. 144. 31 Or, the inhabited suburbs or streets. 32 It may be either “ the proper,” i.e., private, or “the principal” palace [chiny). F rom Mr.Carlleyle’s remarks we may perhaps conclude that this palace was situated in the southern portion of the enclosed precinct. The vilidra had evidently been built after the palace was in ruins. The statue of the king seems to have been there in Hiuen Tsiang's time. HOROSCOPE CAST BY A SIT A. 15 BOOK VI.] palace of Mahamaya, 33 the queen. Above this they have erected a vihdra in which is a figure of the queen. By the side of this is a vihdra; u this is where Bodhisattva descended spiritually into the womb of his mother. There is a representation of this scene 35 drawn in the vihdra. The Mahasthavira school say that Bodhisattva was con- ceived on the 30th night of the month U-ta-lo- an-sha-cha (Uttarashadha). This is the 15th day of the 5th month (with us). The other schools fix the event on the 23d day of the same month. This would be the 8th day of the 5 th month ( with us). To the north-east of the palace of the spiritual concep- tion is a stupa ; this is the place where Asita the Rishi prognosticated the fortune (took the horoscope or signs of) the royal prince. 30 On the day when the Bodhisattva was born there was a gathering (a succession) of lucky indica- tions. Then Suddhodana-raja summoned all the sooth- sayers, and addressing them said, “ With respect to this child, what are the fortunate and what the evil (signs) ? As it is right, so do you clearly answer me.” In reply they said, “ According to the record of the former saints the signs are especially fortunate. If he remains in secular life he will be a Chakravartin monarch ; if he leaves liis home he will become a Buddha.” 37 33 Mr. Carlleyle excavated a site which he thinks represents this “bed- chamber.” If we may judge from the size of the building (71 feet square), it would represent the palace of the king and the chamber of the queen. The fact of its being built of “ very large ancient bricks ” cer- tainly favours the identification of the place with the inner city de- scribed by Hiuen Tsiang. 34 Mr. Carlleyle places this vihdra about 50 feet W.N.W. from the bed- chamber ruins, the stiipa of Asita being situated to the north-east of it. 35 This representative scene is one of the best known of the Buddhist sculptures. See Tree and Serpent Worship, pi. xxxiii. : Stflpa of Bhar- hut, pi. xxviii. ; Lalita Vistara ( Tou- can x), pi. v. 38 The horoscope cast by Asita the soothsayer is another well-known incident in the Buddhist legend Fo-sAo-hing-tsan- ti ng , v v. 70 ff. For an interesting representation of it see Mrs. Speirs’ Life in Ancient India, p. 248, also Burgess, Cave Temples (Ajanta), p. 308. The stupa of Asita is supposed by Mr. Carlleyle to be the solid brick structure he found about 400 feet N.N.E.^N. from the bed-chamber of Maj'a. This may be so ; but the horoscope was actually cast within the pa- lace. 37 Arri veat complete, equal, perfect, 1 6 RECORDS OF WESTERN COUNTRIES, [book tl At thi3 time the Rishi Asita, coming from afar, stood before the door, 38 and requested to see the king. The king, overjoyed, went forth to meet and reverence him, and requested him to be seated on a precious chair; then addressing him he said, “ It is not without an object that the Great Rishi has condescended to visit me this day.” The Rishi said, “I was quietly resting (or, observing the summer rest) in the palace of the Devas, when I sud- denly saw the multitude of the Devas dancing together for joy. 39 I forthwith asked why they rejoiced in this extravagant way, on which they said, ‘ Great Rishi, you should know that to-day is born in Jambudvipa, of Maya, the first queen of Suddhodana-raja of the Sakya line, a royal son, who shall attain the complete enlightenment of sambodhi, and become all-wise.’ 40 Hearing this, I have come accordingly to behold the child ; alas ! that my age should prevent me awaiting the holy fruit.” 41 At the south gate of the city is a stilpa. This is where the royal prince, when contending with the Sakya princes, cast the elephant away. 42 The royal prince having contended in the public competition (of arts and athletic exercises), was left entirely alone (without compeer) among them all, (or, in every exercise). And now the wisdom. “ To leave his home ” means, if he becomes a hermit or ascetic. The signs on the child’s body are alluded to in ver. 45 of the Buddha- char ita (Fo-sho- king - tsan- king), and the exact words of the prediction in the following verse, 4 6 ' 33 From this it is plain that the site on which the stUpa was after- wards built was originally a part of the palace. 39 Shau mo tsuh to, moving their hands and feet. Such a scene among the Devas will be found in Tree and Serpent Worship, pi. lxxiii. fig. 2. 40 Julien remarks in a note that this phrase yeh tsai chi (Sainbud- dhasa) corresponds to the name given to the prince, viz., Sarva- rthasiddha, but this signifies “pos- sessed of every excellency ” [yih tsai yau it. 41 That is, either seeing him arrived at the holy fruit of a Buddhha, or myself arriving at the holy fruit of an Arhat by his teaching. 42 The spot should be just inside the southern gate of the city, not necessarily the royal city or the palace precincts, but the entire city. The story as it is generally received is that the elephant when it fell blocked the gate entrance, and that Nanda pulled it off the road and left it on one side. The prince then flung the elephant across the moat. It must, therefore, have been within the moat. THE ELEPHANT-DITCH. 17 BOOK VI.] Maharaja Suddhodana, after receiving congratulations (or, congratulating him), was about to go back to the city . 43 At this time the coachman was leading out the elephant and just about to leave the city. Devadatta, confident as ever in his brute strength, was just entering the gate from without ; forthwith he asked the coachman, “ Who is going to ride on this gaily caparisoned elephant ? ” He said, “ The royal prince is just about to return, therefore I am going to meet him.” Devadatta, in an excited manner, pulled the elephant down, and struck his forehead and kicked his belly, and left him lying senseless, blocking the way so that no one could pass. As they could not move him out of the way, the passers-by were stopped on their route. Nanda coming afterwards, asked, “ Who has killed the elephant ? ” They said, “It was Deva- datta.” Forthwith he (Nando) drew it on one side of the road. The prince-royal then coming, again asked, “ Who had done the foul deed of killing the elephant ? ” They replied, “Devadatta killed it and blocked up the gate with it, and Nanda drew it on one side to clear the road.” The royal prince then lifted the elephant on high and threw it across the city moat; the elephant falling on the ground caused a deep and wide ditch ; the people since then have commonly called it “ the fallen-elephant ditch.” 44 By the side of this is a vihdra in which is a figure of the royal prince. By the side of this again is a vihdra ; this was the sleeping apartment of the queen and the prince; in it is a likeness of Yasodhara and (the child ) 43 Julien makes this return refer that this is the spot indicated in the to the prince. But there is no text (Arch. Surv., vol. xii. Introd.) mention made of him, but of the But, of course, the whole matter is king. legendary. The vihdras by the side u That is, the “ Hastigarta. ” of this ditch, and said to be built on There is a circular tank about 340 the site of the palace of the prince feet to the south of the ditch of Bhuila and his wife, would indicate that his which is still called the “ Hathi palace was outside the walls ; how, Kund”or “Hathi Gadhe.” General then, are we to explain the story of Cunningham is perfectly convinced his flight from the palace ? VOL. II. B i8 RECORDS OF WESTERN COUNTRIES, [book vi. 3 a a hula. By the side of the queen’s chamber is a vihara with a figure of a pupil receiving his lessons ; this indi- cates the old foundation of the school-house of the royal prince. At the south-east angle of the city is a viliara in which is the figure of the royal prince riding a white and high- prancing horse; 45 this was the place where he left the city. Outside each of the four gates of the city there is a viliara in which there are respectively figures of an old man, a diseased man, a dead man, and a Sraman. 46 It was in these places the royal prince, on going his rounds, beheld the various indications, on which he received an increase of ( religious ) feeling, and deeper disgust at the world and its pleasures ; and, filled with this conviction, he ordered his coachman to return and go home again. To the south of the city going 50 li or so, we come to an old town where there is a stTxpa. This is the place where Krakuchchhanda Buddha was born, during the Bhadra-kalpa when men lived to 6c, 000 years. 47 To the south of the city, not far, there is a stupa ; this is the place where, having arrived at complete en- lightenment, he met his father. To the south-east of the city is a stupa where are that Tathagata’s relics (of his bequeathed body ) ; before it is erected a stone pillar about 30 feet high, on the top of which is carved a lion. 48 By its side (or, on its side) is a 45 Julien gives “a white elephant.” 46 That is, the sights which met the prince’s gaze when he left the city on his excursion. These pre- dictive signs are well known. They are found also in the History of Barlaam and Joasaph (Bodhisat 1 , to which I called attention in the year 1S69, Buddhist Pilgrims, p. 8b, n. Mr. Carlleyle notices four mounds outside the citadel of Bhuila corre- sponding with the sites of these tihdras. 47 Krakuchchhanda was the first of the five Buddhas of the Bhadra- kalpa. The fabled birthplace of this Buddha must be sought about a ydjana (8 miles) to the south-west of Kapilavastu, and not, as Mr. Car- lleyle indicates, at Nagra, 7i miles to the north-west of that place. Fa-hian visited this place after leaving Sravasti, then went north about 8 miles, then east 8 miles to Kapilavastu. Ind. Ant., vol. xi. P- 293. 48 Mr. Carlleyle, when at Nagra, thought he had discovered the pedestal on which this pillar stood ; the pillar was gone, and the natives denied all knowledge of it or its history. Them ignorance is not to book vi.] THE PLOUGHING FESTIVAL. 19 record relating the circumstances of his Nirvdna. It was erected by Asoka-raja. To the north-east of the town of Ivrakuchchhanda Buddha, going about 30 li, we come to an old capital {or, great city) in which there is a stlijoa. This is to commemorate the spot where, in the Bhadra-kalpa when men lived to the age of 40,000 years, Kanakamuni Buddha was born. 49 To the north-east of the city, not far, is a stupa ; it was here, having arrived at complete enlightenment, he met his father. Farther north there is a stttpa containing the relics of his bequeathed body ; in front of it is a stone pillar with a lion on the top, and about 20 feet high ; on this is inscribed a record of the events connected with his Nir- vana ; this was built by Asoka-raja. To the north-east of the city about 40 li is a stupa. This is the spot where the prince sat in the shade of a tree to watch the ploughing festival. Here he engaged in profound meditation and reached the condition of “ absence of desire.” 50 The king seeing the prince in the shade of the tree and engrossed in quiet contemplation, and observing that whilst the sun’s rays shed their bright light around him, yet the shadow of the tree did not move, be wondered at, considering they lived 16 or 18 miles from the site named by Hiuen Tsiang. 49 Kanakamuni, a mythological person, the second of the five Buddhas of the Bhadra-kalpa. His birthplace is identified by Mr. Carlleyle with a village called Kanakpur, about a yojana to the west of Kapilavastu. As this dis- tance and bearing agree with Fa- hian’s account, and nearly so with that of Hiuen Tsiang, it may be correct. 5 " This incident is recorded in all the Lives of Buddha. See Fo- sho-hing-tsan-king, vv. 330 ff. The figure of the prince lost in medi- tation under the Jambu tree will be found in Tree and Serpent Wor- ship, pi. xxv. fig. 1, where the leaves or flowers of the tree are bent down to cover the young prince, from the top of whose head the light of profound meditation proceeds, whilst the figures search- ing throughout the garden, and looking in at the three palaces of the prince, denote the perplexity of his attendants and father, as to his whereabouts. See the particu- lars in the Romantic Legend of Buddha. 20 RECORDS OF WESTERN COUNTRIES, [book vr. his heart, recognising the spiritual character of the prince, was deeply reverent. To the north-west of the capital there are several hundreds and thousands of stupas, indicating the spot where the members of the Sakya tribe were slaughtered. Virudhaka-raj a having subdued the Sakyas, and cap- tured the members of their tribe to the number of 9990 myriads of people, then ordered them to be slaughtered. 51 They piled their bodies like straw, and their blood was collected in lakes. The Devas moved the hearts of men to collect their bones and bury them. To the south-west of the place of massacre are four little sterns. This is the place where the four Sakyas withstood an army. When first Prasenajita became king, he sought an alliance by marriage with the Sakya race. The Sakyas despised him as not of their family, and so deceived him by giving him as a wife a child of a servant, whom they largely endowed. Prasenajita- raja established her as his principal queen, and she brought forth in due time a son, who was called Virud- haka-raja. And now Virudhaka was desirous to go to the family of his maternal uncles to pursue his studies under their direction. Having come to the south part of the city, he there saw a new preaching-hall, and there he stopped his chariot. The Sakyas hearing of it, forthwith drove him away, saying, “ How dare you, base- born fellow ! occupy this abode, an abode built by the Sakyas, in appearance (or, intended for) an abode of Buddha ? ” After Virudhaka had succeeded to the throne he longed to revenge his former insult ; he therefore raised an army 51 The enmity of Virudhaka (Pi- Carlleyle states, p. 1 73)> hut an lu-tse-kia) was owing to the insult alien. The position the Sakyas the Sakyas had paid his father in held as “a holy family” is a pecu- wedding him to a slave, and also to liarity not yet thoroughly under- the epithet “ base born ” they ap- stood. The site of the slaughter has plied to him (see ante, vol. i. p. 128). been identified with a place called His father, Prasenajita, was not a Bhata or Badha, about 8 miles to kinsman of the Sakyas (as Mr. the north-west of Bhuila. book vi.] BUDDHA VISITS HIS FATHER. 21 and occupied this place with his troops, who took posses- sion of the fields. Four men of the Sakyas who were engaged in ploughing between the watercourses 52 im- mediately opposed the progress of the soldiers, and having- scattered them, entered the town. Their clansmen, con- sidering that their tribe was one in which there had been a long succession of universal monarchs, and that the honourable children of such righteous kings 53 had dared to act cruelly and impetuously, and without patience to kill and slay, and so had brought disgrace on their family, drove them away from their home. The four men, having been banished, went to the north among the Snowy Mountains ; one became king of the country of Bamyan, one of Udyana, one of Himatala, one of Sambi (Kau^ambi?). They have transmitted their kingly authority from generation to generation without any interruption. 5 ' 1 To the south of the city 3 or 4 li is a grove of Nyagrodha trees in which is a stllpa built by Asoka-raja. This is the place where Sakya Tathagata, having returned to his country after his enlightenment, met his father and preached the law. 55 Suddhodana - raja, knowing that Tathagata had defeated Mara and was engaged in travelling about, leading people to the truth and converting them, was moved by a strong desire to see him, and considered how he could pay him the reverence due to him. He therefore sent a messenger to invite Tathagata, saying, “ Formerly you promised, when you had completed your purpose to become a Buddha, to return to your native place. These are your words still unperformed ; now then 5! Iliin man, the rills dividing of the Sfikya youths is met with in fields. the Southern records ( MaliAvaihsa ). 53 This is a difficult passage, and See Max Muller, hist. Anc. Sans/c. the translation doubtful, but it is Lit., p. 285. The story of the king less obscure than that in the French, of Udyiina and the Naga girl occurs The idea is that Sfikya children, de- above, Book iii., vol. i. p. 129. scended from holy kings, ought not to 55 For this part of Buddha’s have resisted even an invader. history see Fo - sho - h ing - tsan-kiny , 51 This story of the banishment varga 19. 22 RECORDS OF WESTERN COUNTRIES, [book vr. is the time for you to condescend to visit me.” The messenger having come to the place where Buddha was, expressed to him the king’s desire {mind). Tathagata in reply said, “ After seven days I will return to my native place.” The messenger returning, acquainted the king with the news, on which Suddhddana-raja ordered his subjects to prepare the way by watering and sweeping it, and to adorn the road with incense and flowers ; and then, accompanied by his officers of state, he proceeded 40 li beyond the city, and there drew up his chariot to await his arrival. Then Tathagata with a great multitude advanced; the eight Vajrapanis surrounded him as an escort, the four heavenly kings went before him ; divine Sakra, with a multitude of Devas belonging to the world of desires (Kama-loka), took their place on the left hand ; Brahma-raja with Devas of Bupa-loka accompanied him on the right. The Bhikshu priests walked in order behind, Buddha by himself, as the full moon among the stars, stood in the midst ; his supreme spiritual presence shook the three worlds, the brightness of his person exceeded that of the seven lights; 56 and thus traversing the air he approached his native country. 57 The king and ministers having reverenced him, again returned to the kingdom, and they located themselves in this Nyagrodha grove. By the side of the scinghardma, and not far from it, is a stupa ; this is the spot where Tathagata sat beneath a great tree with his face to the east and received from his aunt a golden-tissued Jcashdya garment. 58 A little farther on is another stupa ; this is the place where Tathagata converted eight king’s sons and 500 Sakyas. Within the eastern gate of the city, on the left of the road, is a stdpa; this is where the Prince Siddartlia prac- tised {athletic sports and competitive ) arts. 56 Sun. moon, and five planets. be kept by the great Kasyapa in the 57 The exaggeration found in the Cock’s-foot Mountain for Maitreya. visit of Buddha to his native country Buddha’s aunt was Mahaprajapati, is common to all the records. who was at the head of the female 58 This is the garment supposed to disciples. THE ARROW-WELL. 23 BOOK VI.] Outside the gate is the temple of Isvara-deva. In the temple is a figure of the Deva made of stone, which has the appearance of rising in a bent position. 59 This is the temple which the royal prince when an infant (in swaddling clothes ) entered. King Suddhodana was re- turning from the Lumbini (Lavani — La-fa-ni) garden, 60 after having gone to meet the prince. Passing by this temple the king said, “ This temple is noted for its many spiritual exhibitions (miracles). The Sakya children 61 who here seek divine protection always obtain what they ask ; we must take the royal prince to this place and offer up our worship.” At this time the nurse ( foster-mother ), carry- ing the child in her arms, entered the temple ; then the stone image raised itself and saluted the prince. When the prince left, the image again seated itself. Outside the south gate of the city, on the left of the road, is a st'dpa ; it was here the royal prince contended with the Sakyas in athletic sports (arts) and pierced with his arrows the iron targets. 62 From this 30 li south-east is a small stiipa . 63 Here there is a fountain, the waters of which are as clear as a mirror. Here it was, during the athletic contest, that the 59 This is, as it seems, the meaning of the passage, literally, “the appear- ance of rising, bendingly,” i.e., rising and bending. This rendering, which differs so widely from Julien’s, is confirmed by the scene found in Tree and Serpent Worship, pi. lxix. (upper disc), where the large figure “rising bendingly ” is that of Isvara, and the cloth with the feet marked on it represents the infant Buddha. Sud- dhodana and Maya (or Prajapatl) are also represented. 60 This garden was Buddha’s birthplace. The name Lumbini is said to have been derived from that of the wife of Suprabuddha ; his daughter was Maya, the mother of Buddha. The Chinese equivalent in the text, La-fa-ni, may possibly be connected with the Sanskrit Id- vana, saline ; but Lavani is a femi- nine personal name. 61 In the plate referred to above, there are none but women present (except Suddhodana), as if they were praying for their children. 62 The account of the contest with the Sakya princes will be found in the Romantic Legend of Buddha. See also Fa-hian, p. 86, n. 3. The spot is identified by Mr. Carlleyle ; Re- port, p. 187. 63 Fa-hian places this stdpa at the same distance and in the same direc- tion. It has been identified with a spot called Sur-kuia, a corruption of Sara-kftpa (arrow well), about 4* miles due south of the former stdpa (Arch. Survey, vol. xii. p. 188). The bearing does not, however, corre- spond with that given by the Chinese pilgrims. The story of the arrow is given in the Lolita Vistara, p. 149. 24 RECORDS OF WESTERN COUNTRIES, [book vr. arrow of the prince, after penetrating the targets, fell and buried itself up to the feather in the ground, causing a clear spring of water to flow forth. Common tradition has called this the arrow fountain (Sarakupa ) ; persons who are sick by drinking the water of this spring are mostly restored to health ; and so people coming from a distance taking back with them some of the mud ( moist earth) of this place, and applying it to the part where they suffer pain, mostly recover from their ailments. To the north-east of the arrow well about 80 or 90 li, we come to the Lumbini (Lavani) garden. Here is the bathing tank of the Sakyas, the water of which is bright and clear as a mirror, and the surface covered with a mixture of flowers. To the north of this 24 or 25 paces there is an Asoka- jlower tree, 64 which is now decayed ; this is the place where Bodhisattva was born on the eighth day of the second half of the month called Vaisakha, which corresopnds with us to the eighth day of the third month. The school of the Sthaviras (Shang-tso-pu) say it was on the fifteenth day of the second half of the same month, corresponding to the fifteenth day of the third month with us. East from this is a stupa built by Asoka-raja, on the spot where the two dragons bathed the body of the prince. 65 When Bodhisattva was born, he walked without assistance in the direction of the four quarters, seven paces in each direc- tion, and said, “ I am the only lord in heaven and earth ; from this time forth my births are finished.” Where his feet had trod there sprang up great lotus flowers. More- over, two dragons sprang forth, and, fixed in the air, poured down the one a cold and the other a warm water stream from his mouth, to wash the prince. To the east of this sticpa are two fountains of pure 64 Wu-yu-shu. It is curious that 65 For all these events the ordi- it should be so frequently stated nary Lives of Buddha may be con- that the child was born under a sal suited. I have been unable to follow tree (Carlleyle, op. cit., p. 200, and Mr. Carlleyle in his various identi- elsewhere) ; S. Hardy, Man. Bud., fications of the spots named in the p. 167. text. BOOK VI.] THE OIL RIVER. 25 water, by the side of which have been built two stupas. This is the place where two dragons appeared from the earth. When Bodhisattva was born, the attendants and household relations hastened in every direction to find water for the use of the child. At this time two springs gurgled forth from the earth just before the queen, the one cold, the other warm, using which they bathed him. To the south of this is a stilpa. This is the spot where Sakra, the lord of Devas, received Bodhisattva in his arms. When Bodhisattva was born, then Sakra, the kin" of Devas, took him and wrapped him in an exquisite and divine robe. Close to this there are four sttipas to denote the place where the four heavenly kings received Bodhisattva in their arms. When Bodhisattva was born from the right side of his mother, the four kings wrapped him in a golden- coloured cotton vestment, and placing him on a golden slab (bench) and bringing him to his mother, they said, “ The queen may rejoice indeed at having given birth to such a fortunate child ! ” If the Devas rejoiced at the event, how much more should men ! By the side of these stlXpas and not far from them is a great stone pillar, on the top of which is the figure of a horse, which was built by Asoka-raja. Afterwards, by the contrivance of a wicked dragon, it was broken otf in the middle and fell to the ground. By the side of it is a little river which flows to the south-east. The people of the place call it the river of oil . 66 This is the stream which the Devas caused to appear as a pure and glistening pool for the queen, when she had brought forth her child, to wash and purify herself in. Now it is changed and be- come a river, the stream of which is still unctuous. From this going east 300 li or so, across a wild and deserted jungle, we arrive at the kingdom of Lan-mo (Ramagrama). 66 It is plain from this that “ the where the child was born, and flowed river of oil ” was close to the spot through the garden. 26 RECORDS OF WESTERN COUNTRIES, [book vr. Lax-mo [Ramagrama]. The kingdom of Lan-mo 67 has been waste and desolate for many years. There is no account of its extent. The towns are decayed and the inhabitants few. To the south-east of the old capital (town) there is a brick stiipa, in height less than ioo feet. Formerly, after the Nirvdna of Tathagata, a previous king of this country having got a share of the sariras of his body, returned home with them, and to honour these relics he built (this stiipa). Miraculous signs are here dis- played, and a divine light from time to time shines around. By the side of the stupa is a clear lake (tank). A dragon at certain periods 68 comes forth and walks here, and changing his form and snake-like exterior, marches round the stupa , turning to the right to pay it honour. The wild elephants come in herds, gather flowers, and scatter them here. Impelled by a mysterious power, they have continued to offer this service from the first till now. In former days, when Asoka-raja, dividing the relics, built stupas, having opened the stilpas built by the kings of the seven countries, he proceeded to travel to this country, and put his hand to the work (viz., of opening this stupa) ; 69 the dragon, apprehending the desecration of the place, changed himself into the form of a Brahman, and going in front, he bowed down before the elephant 70 67 The Chinese equivalents give us simply Rama, but that is the name of the country. Ramagrama would be the old capital. There can be no doubt as to the restora- tion ; the Mahdwanio refers to the relic tower of Ramagamo (Tur- nout's Alalidw., pp. 184, 185), which is described by Hiuen Tsiang and Fa-hian. The site has not been satisfactorily determined. See Cun- ningham, Anc. Geoff., pp. 420 f. 68 Or it may be translated “every day.” ® This translation differs en- tirely from J ulien’s ; the story, however, of Asoka’s dividing the relics which the seven kings had acquired after the cremation is well known. (See Fo-sho-hinff-tsan-kinff, vers. 2297, 2298). 70 It is possible that sianff (ele- phant) in this passage is a misprint for t’how (head) : it would then be, “ knocking his head (k'hoin t’how) before the king, he said,” &c. ; but as there is allusion to a carriage or conveyance in the next sentence, the reading may be correct. BOOK VI.] RAMA GRAMA. 27 and said, “Maharaja! your feelings are well affected to the law of Buddha, and you have largely planted {good seed) in the field of religious merit. I venture to ask you to detain your carriage awhile and condescend to visit my dwelling.” The king replied, “ And where is your dwell- ing ? is it near at hand ? ” The Brahman said, “ I am the Naga king of this lake. As I have heard that the great king desires to build a superior field of merit , 71 I have ventured to ask you to visit my abode.” The king, receiving this invitation, immediately entered the dragon precinct, and sitting there for some time, the Naga advanced towards him and said, “ Because of my evil karma I have received this Naga body; by religious service to these sariras of Buddha I desire to atone for and efface my guilt. Oh, that the king would himself go and inspect (the stdpa, or, the relics) with a view to worship. Asoka-raja having seen {the character of the place), was filled with fear, and said, “ All these appliances for worship are unlike anything seen amongst men.” The Naga said, “ If it be so, would that the king would not attempt to destroy the sthpa ! ” The king, seeing that he could not measure his power with that of the Naga, did not attempt to open the stupa {to take out the relics). At the spot where the dragon came out of the lake is an inscription to the above effect . 72 Not far from the neighbourhood of this stupa is a sanglidrdma, with a very few priests attached to it. Their conduct is respectful and scrupulously correct ; and one Sramanera manages the whole business of the society. When any priests come from distant regions, they entertain them with the greatest courtesy and liberality ; during three days they keep them in then- society, and offer them the four necessary things . 73 The old tradition is this : Formerly there -were some Bhikshus who agreed 74 to come together from a distance, 71 T.e., to obtain a superior merit 73 Food, drink, clothing, medi- by building stApas. cine. 72 For a similar account, see Fa- 74 So I translate tung chi, “were hian, chap, xxiii. of the same mind.” Julien renders 28 RECORDS OF WESTERN COUNTRIES, [book vr. and to travel to worship this stxipa. They saw when they had arrived a herd of elephants, coming and de- parting together. Some of them brought on their tusks shrubs ( leaves and branches), others with their trunks sprinkled water, some of them brought different flowers, and all offered worship (ks they stood) to the stupa. When the Bhikshus saw this, they were moved with joy and deeply affected. Then one of them giving up his full orders 75 ( ordination ), vowed to remain here and offer his services continually {to the stupa), and expressing his thoughts to the others, he said, “ I indeed, considering these remarkable signs of abounding merit, count as nothing my own excessive labours during many years amongst the priests . 76 This stupa having some relics of Buddha, by the mysterious power of its sacred character draws together the herd of elephants, who water the earth around the bequeathed body {of the saint). It would be pleasant to finish the rest of my years in this place, and to obtain with the elephants the end {at which they aim).” They all replied, “ This is an excellent design ; as for ourselves, we are stained by our heavy {sins) ; our wisdom is not equal to the formation of such a design; but according to your opportunity look well to your own welfare, and cease not your efforts in this ex- cellent purpose.” Having departed from the rest, he again repeated his earnest vow, and with joy devoted himself to a solitary life during the rest of his days. it, “their brethren,” as the that position, and undertakes the equivalent of “ those of the same duties of a Sramanera, to water and mind,” and he makes these invite sweep the courts of the stupa. (siang chaou) the other. It may be 76 This appears to me to be the so, but there were evidently no meaning of the passage : The Bhik- brethren at the stUpa, as the nar- shu was led by witnessing the de- rative shows. This old tradition votion of the elephants to count his is also related by Fa-hian (chap, own conduct as trifling compared xxiii.) with theirs. He therefore casts in 75 This is undoubtedly the mean- his lot with them. M. Julien takes ing of the passage. He was a a different view of the meaning of Bhikshu, i.e., fully ordained ; but the original, now he gives up the privilege of BOOK VI.] BECOMING A HERMIT. 29 On this he constructed for himself a leafy pannasaldp led the rivulets so as to form a pool, and at their proper seasons gathered flowers, and watered and swept and garnished the stupa. Thus during a succession of years he persevered without change of purpose or plan. The kings of the neighbouring countries, hearing the history, greatly honoured him ; gave up their wealth and treasure, and together founded the sanghdrama. Then they requested (the fredrnanera) to take charge of the affairs of the congregation ; and from that time till now there has been no interruption in the original appointment, and a Sramanera has ever held the chief office in the con- vent. Eastward from this convent, in the midst of a great forest, after going about 100 li, we come to a great st'dpa built by A£oka-raja. This is the place where the prince- royal, after having passed from the city, put off his precious robes, loosed his necklace, and ordered his coachman 78 to return home. The prince-royal in the middle of the night traversing the city, at early dawn arrived at this place , 79 and then, heart and body bent on accomplishing his destiny, he said, “ Here have I come out of the prison stocks. Here have I shaken off my chains.” This is the place where he left for the last time his harnessed horse , 80 and taking the mani gem 81 from his crown, he commanded his coach- man, saying, “ Take this gem, and, returning, say to my father the king, now I am going away, not in inconsiderate disobedience, but to banish lust, and to destroy the power of impermanence, and to stop all the leaks of existence.” 77 Pansala is a Sinhalese word for chariot ; ” but it also means “a horse “ leafy hut,” i.e. , a residence made saddled for service ; ” and as all the out of boughs of trees. evidence, both of the books and 78 His coachman, or equerry, was sculptures, is in favour of the prince called Chandaka. For an account sending back his “horse,” I have of his dismissal see Fo-sho-hing-tsan - used this translation. But it may Icing, varga 6. also be translated “chariot,” as the 79 The place appears to be “ Man- answer of Chandaka seems to re- eya,” about 34 miles E.S.E. of quire. Bhuila. 81 Mo-ni, generally called the 80 It is true that Iced. means “a child ttmani. 30 RECORDS OF WESTERN COUNTRIES, [book vr. Then Chandaka (Chen-to-kia) replied, “ What heart can I have to go back thus, with a horse without a rider ? ” The prince having persuaded him with gentle words, his mind was opened and he returned. To the east of the stdpa where Chandaka returned is a Jambu tree with leaves and branches fallen off but the trunk still upright. By the side of this is a little st'dpa. This is the place where the prince exchanged his precious 82 robe for one made of deerskin. The prince had cut off his hair and exchanged his lower garments, and although he had got rid of his collar of precious stones, yet there was one divine garment ( still on his person ). “ This robe,” he said, “ is greatly in excess (of my wants) ; how shall I change it away ? ” At this time a Suddhavasa-deva 83 transformed himself into a hunter with robes of deerskin, and holding his bow and carrying his quiver. The prince, raising his garment, addressed him thus : “ I am desirous to exchange garments with you. Oh, that you would assent.” The hunter said “ Good ! ” The prince, loosing his upper garment, gave it to the hunter. The hunter having received it, resumed his Deva bodv, and holding the garment he had obtained, rose into the air and de- parted. By the side of the stupa commemorating this event, and not far from it, is a stupa built by Asoka-raja. This is the spot where the prince had his head shaved. The prince taking a knife (sword) from the hands of Chandaka, himself cut off his locks. Sakra, king of Devas, took the hair to his heavenly palace to offer it worship. At this time a Suddhavasa-deva, transforming himself into a bar- ber, and holding his razor in his hand, advanced towards the prince. The latter hereupon addressed him, “ Can you shave off the hair ? Will you favour me by so doing to 82 His robe ornamented with 83 A Deva of the “pure abodes;” various gems. I find nothing about a Deva of the five highest ltupa- “ a hunter ” in the text, although it brahma heavens. See Childers’ Pali was with a hunter the exchange was Diet, sub voc. Sattatoka. made. BOOK VI.] KUSINAGARA. 3i me ? ” The transformed Deva being so directed, accord- ingly shaved his head. The time when the prince left the city and became a recluse is not quite fixed. Some say that Bodhisattva was then nineteen years of age; others say he was twenty-nine, and that it was on the eighth day of the second half of the month Vaisakba, which corresponds to our fifteenth day of the third month. To the south-east of the head-shaving sttipa, in the middle of a desert, going 180 or 190 li, we come to a Xvagrodha grove in which there is a stupa about 30 feet high. Formerly, when Tathagata had died and his remains had been divided, the Brahmans who had obtained none, came to the place of cremation, and taking the remnant of coals and cinders to their native country, built this stupa over them, 84 and offered their religious services to it. Since then wonderful signs have occurred in this place; sick persons who pray and worship here are mostly cured. By the side of the ashes stilpa is an old sanghdrdma, where there are traces of the four former Buddhas, who walked and sat there. On the right hand and left of this convent there are several hundred sttipas, among which is one large one built by A£oka-raja ; although it is mostly in ruins, yet its height is still about 100 feet. From this going north-east through a great forest, along a dangerous and difficult road, where wild oxen and herds of elephants and robbers and hunters cause incessant trouble to travellers, after leaving the forest we come to the kindom of Kiu-shi-na-k’ie-lo (Kusinagara). Kiu-shi-xa-k’ie-lo [Kusinagara], The capital 85 of this country is in ruins, and its towns 54 This is the “Ashes Dagoba,” 85 Kusinagara, Kusinagari, Ku- referred to Fo-sho -king -tsan- king, v. sanagara, Kusigramaka, or Kusi- 22S4. nara, the scene of Buddha’s death RECORDS OF WESTERN COUNTRIES, [book vi. and villages waste and desolate. The brick foundation walls 86 of the old capital are about io li in circuit. There are few inhabitants, and the avenues of the town are, deserted and waste. At the north-east angle of the city gate 87 is a stupa which was built by Asoka-raja. This is the old house of Chunda (Chun-t’o) ; 88 in the middle of it is a well which was dug at the time when he was about to make his offering (to Buddha). Although it has over- flown for years and months, the water is still pure and sweet. To the north-west of the city 3 or 4 li, crossing the Ajitavati (’O-shi-to-fa-ti) 89 river, on the western bank, not far, we come to a grove of sala trees. The sdla tree is like the Huh tree, with a greenish white bark and leaves very glistening and smooth. In this wood are four trees of an unusual height, which indicate the place where Tathagata died. 90 There is (here) a great brick xihara, in which is a figure of the Nirvana of Tathagata. He is lying with his head to the north as if asleep. By the side of this xihara is a stxipa built by A£oka-raja; although in a ruinous state, yet it is some 200 feet in height. Before it is a stone and burial, has been identified by Wilson and Cunningham with the present village of Kasia, 35 miles to the east of Gorakhprir. It stood close to the Hiranyavati river [Fo- sho -king -tsan- king , v. 2200) ; this must be the same as the Little Gandaki river, or one of its feeders. The channel of this river, however, has undergone frequent changes. See J. R. .Is. S., vol. v. pp. 123 f. ; Burnouf, Introd. (2ded.),pp. 75, 347 ; Lassen, Ind. Alt. (2d ed.), vol. i. pp. 1 7 1, 662 ; Lalita Vistara, pp. 416 f., 419 ff. 86 Cunningham speaks of the bricks of which the stupas were built {Arch. Survey, vol. i. p. 77>- 87 Asvaghosha speaks of the Lung- siang gate, which must have led to- wards the river ( Fo-sho-lung-tsan - king, v. 2200). 88 Chunda was a householder who invited Buddha to his house and there gave him his last repast ( Fo - sho-hing-tsan-king, v. 1947). For an account of Chunda’s offering, ac- cording to the later school of Bud- dhism, see as above, Note iii., pp. 3 6 S ff- 89 In Chinsse Wu-shing, “invin- cible.” This is the same as the Shi- la'i-na-fa-ti or Hiranyavati river, in Chinese Yeu-kin-ho, “the river that has gold.” 90 The record generally speaks of two sala trees {Sliorea robusta) (Fo-sho-hing-tsan-king, v. 1950), and they are represented in the sculpture of the Nindna in Cave xxvi. at Ajanta (Burgess, Cave Temples, pi. 1 .). book vi.] SAKRA AND THE PHEASANT. 33 pillar to record the Nirvdna of Tathagata ; although there is an inscription on it, yet there is no date as to year or month. According to the general tradition, Tathagata was eighty years old when, on the 15th day of the second half of the month Vaisakha, he entered Nirvdna. This corresponds to the 15th day of the 3d month with us. But the Sar- vastivadins say that he died on the 8th day of the second half of the month Kartika, which is the same as the 8th day of the 9th month with us. The different schools calculate variously from the death of Buddha. Some say it is 1200 years and more since then. Others say, 1300 and more. Others say, 1500 and more. Others say that 900 years have passed, but not 1000 since the Nirvdna . 91 By the side of the vihdra, and not far from it, is a stvipa. This denotes the place where Bodhisattva, when practising a religious life, was born as the king of a flock of pheasants ( chi — S. Tcapinjala), and caused a fire to be put out. Formerly there was in this place a great and shady forest, where beasts and birds congregated and built their nests or dwelt in caves. Suddenly a fierce wind burst from every quarter, and a violent conflagration spread on every side. At this time there was a pheasant who, moved by pity and tenderness, hastened to plunge itself in a stream of pure water, and then flying up in the air, shook the drops from its feathers (on the flames). Whereupon Sakra, king of Devas, coming down, said (to the bird), “ Why are you so foolish as to tire yourself, thus fluttering your wings ? A great fire is raging, it is burning down the forest trees and the desert grass ; what can such a tiny creature as you do to put it out ? ” The bird said, “ And who are you ? ” He replied, “ I am Sakra, king of 91 The various dates here recorded before Asoka, i.e., about 325 B.O., would correspond with 552 B.C., 652 which is the date he employs else- B.C., 852 B.c., and a date between where. The Southern date is 543 252 B.C. and 352 b.c. By this last B.c., but the most recent researches Hiuen Tsiang probably means to place it between 477 and 482 B.C. place the Nirvdna, a hundred years This is generally accepted. VOL. II. C 34 RECORDS OF WESTERN COUNTRIES, [book vr. Devas.” The bird answered, “Now Sakra, king of Devas, has great power of religious merit, and every wish he has he can gratify ; to deliver from this calamity and avert the evil would be as easy as opening and shutting his hand. There can be no propriety in permitting this calamity to last . 92 But the fire is burning fiercely on every side, there is no time for words.” And so saying he flew away again, and ascending up, sprinkled the water from his wings. Then the king of the Devas took the water in the hollow of his hand 93 and poured it out on the forest and extin- guished the fire; the smoke was cleared away and the living creatures saved. Therefore this stupa is still called “ the extinguishing-fire stupa.” By the side of this, not far off, is a stiXpa. On this spot Bodhisattva, when practising a religious life, being at that time a deer, saved (or, rescued ) 94 living creatures. In very remote times this was a great forest ; a fire burst out in the wild grass that grew in it. The birds 95 and beasts were sorely distressed. Before them was the barrier of a swiftly flowing river. Behind them the calamity of the raging fire which barred their escape. There was no help for it but to plunge into the water, and there drowned, they perished. This deer, moved by pity, placed his body across the stream, which lashed his sides and broke his bones, whilst he strove with all his strength to rescue the drowning creatures. A worn-out hare coming to the bank, the deer with patience bearing his pain and fatigue, got him safely across, but his strength being now worn out, he was engulfed in the water and died. The Devas col- lecting his bones raised this stiXpa. 82 This may be otherwise trans- the original is wei luh, being a deer ; lated : “ if my request is without with regard to the second part, effect, with whom lies the fault?” “sacrificed his life,” the original is 83 Taking a handful of water. sha sang, which is literally “to kill 84 There is an error in the text, living animals for food.” I have sha (killed) for hew (delivered), preferred to consider sha a mistake Julien translates the passage “took for hew, to deliver. the form of a deer, and sacrificed his 95 It is difficult to understand life.” The former part, “took the why the birds shonld be afraid of form of a deer,” cannot be correct, the river. BOOK VI.] SUBHADRA. 35 To the west of this place, not far off, is a stlXpa, Thi 3 is wdiere Subhadra 96 (Shen-hien) died (entered Nir- vdna). Subhadra was originally a Brahman teacher. He was 1 20 years of age ; being so old, he had acquired in consequence much wisdom. Hearing that Buddha was about to die, he came to the two 97 (, sala ) trees, and asked Ananda, saying, “ The Lord is about to die ; pray let me ask him respecting some doubts I have, which still hamper me.” Ananda replied, “ The Lord is about to die ; pray do not trouble him.” He said, “ I hear that Buddha is difficult to meet in the world, and that the true law is difficult to hear. I have some grave doubts ; there is no ground for fear.” On being invited, Subhadra at once entered, and first asked Buddha, “ There are many different persons who call themselves masters, each having a different system of doctrine, and pretend- ing therewith to guide the people. Is Gautama (Kiu- ta-mo) 98 able to fathom their doctrine ? ” Buddha said, “ I know their doctrine thoroughly ; ” and then for Sub- hadra’s sake he preached the law. Subhadra having heard (the sermon ), his mind, pure and faithful, found deliverance, and he asked to be received into the church as a fully ordained disciple. Then Tathagata addressed him saying, “ Are you able to do so ? Unbelievers and other sectaries who prepare themselves for a pure mode of life 99 ought to pass a four years’ novitiate, to exhibit their conduct and test their disposition ; if their characters and words be unexcep- 96 For the circumstances attend- 98 The expression “ Gautama ” is ing the conversion of Subhadra used by Subhadra because he was (Su-po-t’o-lo), see Fo-sho-hing-tsan- a Brahman unbeliever. Icing, varga 26, p. 290. In Chinese 99 This does not, as it appears, his name is Shen-hien, ‘ ‘ the very refer to the life of a Sramana, but virtuous.” to the preparation of a Brahma- 97 Here the two trees are re- chara ; the previous discipline of ferred to. The four which existed the Brahman (Fan -king . . . ). The in Hiuen Tsiang’s time were pro- “unbelievers,” in Chinese Wai-tao, bably of a later date, and had been translated Tirthikas, in the Mahd- planted two at the head and two at vyutpatti. the feet where Buddha died. 36 RECORDS OF WESTERN COUNTRIES, [book vi. tionable, then such persons may enter my profession ; but in your case, whilst living amongst men, you have observed their discipline. There should be no difficulty, then, to prevent your full ordination ? ” Subhadra said, “ The Lord is very pitiful and very gracious, without any partiality. Is he then willing to forego in my case the four years of the threefold prepara- tory discipline ? ” 100 Buddha said, “ As I before stated, this has been done whilst living among men.” Then Subhadra, leaving his home immediately, took full orders as a priest. Then applying himself with all diligence, he vigorously disciplined both body and mind, and so being freed from all doubt, in the middle of the night (of Buddha's Nirvana), not long after ( the intervievS), he obtained the fruit, and became an Arhat without any imperfection. Being thus perfected in purity, he could not bear to await Buddha’s death (great Nirvana), but in the midst of the congregation, entering the samadhi of “fire-limit” (Agni-dhdtu), and after displaying his spiritual capabilities, he first entered Nirvana. He was thus the very last convert of Tathagata, and the first to enter Nirvana. This is the same as the hare who was last saved in the story that has just been told. Beside (the stupa of) Subhadra’s Nirvana is a stupa ; this is the place where the Vajrapani (Chi-kin-kang) 101 100 The whole of this passage is obscure ; the reference seems to be to a four years’ preparatory course of discipline practised by the S'i- kshyam&na (pupil) ; for the three- fold character of their discipline, see Fo-kouc-ki, p. 182. This pre- vious course of discipline Buddha is willing to remit in the case of Subhadra, because he had already practised it “ in the world,” that is, in his own religious training. lul This incident is also referred to by Fa-hian (Beal, Buddhist Pil- grims, p. 95). There is some diffi- culty in the matter, because the Mallas, who were present at the Nirvdna, are called lih sse, and they did “ sink prostrate on the earth ” (Fo-sho-hing-tsan-king, ver. 2195). But the text seems to refer to some superhuman being, for the Vajrapani is called “ holding- diamond - mace - spiritual - secret - vestige - mighty - lord ; ” this phrase is explained by Eitel ( Handbook , sub voc. Yadjrapdni) to refer to Indra, a sort of demon king, with 500 Yaksha followers. In the great picture of the Nirvdna brought from Japan by Mr. Borlase, and exhibited for a time at Bethnal Green, there is such a figure lying on the ground. BUDDHA'S NIRVANA. 37 BOOK VI.] fell fainting on the earth. The great merciful Lord of the World, having, according to the condition of the per- sons concerned, finished his work of converting the world, entered on the joy of the Nirvana between the two idla trees ; with his head to the north, he there lay asleep. The Mallas, with their diamond maces and divine though secret characteristics , 102 seeing Buddha about to die, were deeply affected with pity, and cried, “Tathagata is leaving us and entering the great Nirvdna ; thus are we without any refuge or protection to defend us ; the poisonous arrow has deeply penetrated our vitals, and the fire of sorrow burns us up without remedy ! ” Then letting go their diamond clubs, they fell prostrate on the earth, and so remained for a long time. Then rising again, and deeply affected with compassion and love, they thus spake together, “ Who shall now provide us a boat to cross over the great sea of birth and death ? Who shall light a lamp to guide us through the long night of ignorance ? ” By the side where the diamond (- mace-holders ) fell to the earth is a stllpa. This is the place where for seven days after Buddha had died they offered religious offer- ings. When Tathagata was about to die, a brilliant light shone everywhere ; men and Bevas were assembled, and together showed their sorrow as they spake thus one to the other, “Now the great Buddha, Lord of the World, is about to die, the happiness of men is gone, the world has no reliance.” Then Tathagata, reposing on his right side upon the lion-bed, addressed the great congregation thus, “ Say not Tathagata has gone for ever ( ’perished ), because he dies ; the body of the law 103 endures for ever ! unchangeable is this ! Put away all 102 I have retained this transla- mortals, and disciples of Buddha, tion, notwithstanding Dr. Eitel’s and they offered their services after explanation, as it is literally cor- his death for seven days, rect, and in agreement with Asva- 103 The Dharmakdya, the spiri- gh&sha. Moreover, from the sub- tual presence of Buddha in his sequent exclamations, it is plain words, that the persons who spoke were 33 RECORDS OF WESTERN COUNTRIES, [book vi. idleness, and without delay seek for emancipation {from the v:orld)” Then the Bhikshus sobbing and sighing with piteous grief, Aniruddha 104 bade the Bhikshus cease. “Grieve not thus,” he said, “ lest the Devas should deride.” Then all the Mallas (Mo-la) having offered their offerings, desired to raise the golden coffin, and bring it to the place of cremation. Then Aniruddha addressed them all, and bade them stop, for the Devas desired to offer their worship during seven days. Then the Devas ( the heavenly host), holding exquisite divine flowers, discoursed through space the praises of his sacred qualities, each in full sincerity of heart offering his sacrifice of worship. By the side of the place where the coffin was detained is a stupa ; this is where the queen Mahamaya 105 wept for Buddha. Tathagata having departed, and his body being laid in the coffin, then Aniruddha, ascending to the heavenly mansions, addressed the queen Maya and said, “ The supremely holy Lord of Beligion has now died ! ” Maya having heard of it, suppressed her sobs, and with the body of Devas came to the two sdla trees. Seeing the sahghati robe, and the pdtra, and the religious staff, she embraced them as she recognised each, and then ceased awhile to act , 106 till once again with loud accents she cried, “ The happiness of men and gods is done ! The world’s eyes put out ! All things are desert, without a guide ! ” 104 Aniruddha (’O-ni-liu-t’o). a + niruddJia not-stopped, in agree - There is some difficulty in knowing ment with the Tibetan ma h gags- ■whether Aniruddha (cousin of pa, celui qui n’a pas ete arrete Buddha, being a son of Ainrlto- (Lotus, p. 293) ; ds. Res. vol. xx. dana ', or Anuruddha is referred p.440). Conf. Eitel, Handbook, sub to in the text ; in the one case, voc. Burnouf (Lotus, p. 294) states that 105 In the picture alluded to Anuruddha was the personal at- above (n. 97) there is a represen- tendant on Buddha at the time of tation of Anuruddha or Aniruddha his death ; but, on the other hand, conducting Mahamaya from heaven Aivaghosha (Fo-sho, ver. 2123) de- to the scene of the Nirvdna. rives the name of this person from 106 That is, she fainted. BOOK VI.] DIVISION OF RELICS. 39 Then by the holy power of Tathagata the golden coffin of itself opened ; spreading abroad a glorious light, with hands conjoined, and sitting upright, he saluted his loving mother {and said), “ You have come down from far ; you who live so religiously need not be sad ! ” Ananda, suppressing his grief, inquired and said, “ What shall I say hereafter when they question me?” In answer he rejoined, “(Say this), when Buddha had already died, his loving mother Maya, from the heavenly courts de- scending, came to the twin sdla trees. Then Buddha, bent on teaching the irreverent among 107 men, from out his golden coffin, with hands conjoined, for her sake, preached the law.” To the north of the city, after crossing the river, 103 and going 300 paces or so, there is a stdpa. This is the place where they burnt the body of Tathagata. The earth is now of a blackish yellow, from a mixture of earth and charcoal. Whoever with true faith seeks here, and prays, is sure to find some relics of Tathagata. When Tathagata died, men and Devas, moved with love, prepared a coffin made of the seven precious sub- stances, and in a thousand napkins swathed his body ; they spread both flowers and scents, they placed both canopies and coverings over it; then the host of Mall as raised the bier and forward marched, with others follow- ing and leading on. Passing the golden river (Kin-ho) to the north, they filled the coffin up with scented oil, and piled high up the odorous wood and kindled it. Then, after all was burnt, there were two napkins left — one that lay next the body, the other from the outside covering. Then they divided the sariras for the world’s sake, the hair and nails alone remained untouched by fire. By the side of the place of cremation is a stilpa ; here Tathagata, 107 That is, those who have no customs of his country, where the reverence for parents. This inci- highest reverence of parents is in- dent, which is a late invention, culcated. would recommend itself to Hiuen 108 The Ajitavati or Hiranyavatl. Tsiang as in agreement with the 40 RECORDS OF WESTERN COUNTRIES, [book ti. for Kasyapa’s sake, revealed his feet. When Tathagata was in his golden coffin, and the oil poured on it and the wood piled up, the fire would not enkindle. When all the beholders were filled with fear and doubt, Aniruddha spoke, “We must await Kasyapa.” At this time Kasyapa, with 500 followers from out the forest, came to Kusinagara, and asked Ananda saying, “ Can I behold Tathagata’ s body ? ” Ananda said, “ Swathed in a thousand napkins, enclosed within a heavy coffin, with scented wood piled up, we are about to burn it.” At this time Buddha caused his feet to come from out the coffin. Above (or, on) the wheel sign 109 lo ! there were different coloured marks. Addressing Ananda then, he said, “And what are these ?” Answering he said, “When first he died the tears of men and gods, moved by pity, falling upon his feet, left these marks. 110 Then Kaiyapa worshipped and walked round the coffin uttering his praises. Then the scented wood caught fire of its own accord, and burnt the whole with a great con- flagration. When Tathagata died he appeared three times from his coffin : first, when he put out his arm and asked Ananada, “ (Have you) prepared the way ? ” 111 secondly, when he sat up and preached the law for his mother’s sake; and thirdly, when he showed his feet to the great Kasyapa. By the side of the place where he showed his feet is a stttpa built by Asoka-raja. This is the place where the eight kings shared the relics. In front is built a stone pillar on which is written an account of this event. When Buddha died, and after his cremation, the kings of the eight countries with their troops (four kinds of 109 Lun siang ; see ante, vol. i. p. 111 This is the literal translation ; 94. but it probably refers to Kaiyapa, 110 In the Yinaya it is stated that as Julien explains (n. I, p. 346) ; or these marks were made by the tears the word che may be equal to “the of a woman who wept at his feet, chief,” alluding to Kasyapa ; the See Abstract of Four Lectures, pp. sentence would then be, “has ths 69, 82. chief arrived ? ” BOOK VI.] DIVISION OF RELICS. 4i troops ) sent a right-minded Brahman (Drona ) 112 to address the Mallas of Ku^inagara, saying, “The guide of men and gods has died in this country ; we have come from far to request a share of his relics.” The Mallas said, “ Tathagata has condescended to come to this land ; the guide of the world is dead ! the loving father of all that lives has gone ! We ought to adore the relics of Buddha; your journey here has been in vain, you will not gain your end.” Then the great kings having sought humbly for them and failed, sent a second message saying, “ As you will not accede to our request, our troops are near.” Then the Brahman addressing them said, “ Beflect how the Lord, the great merciful, prepared religious merit by practising patience ; through successive ages his renown will last. Your desire now to try force is not right. Divide then the relics into eight portions, so that all may worship them. Why resort to arms ?” 113 The Mallas, obedient to these words, divided the relics into eight parts. Then Sakra the king of gods said, “ The Devas also should have a share ; dispute not their right.” Anavatapta 114 the Naga also, and Muchilinda (Wen-lin), and illapatra (I-lo-po-ta-lo) also, deliberated and said, “We ought not to be left without a bequest; if we seek it by force it will not be well for you ! ” The Br&hman said, “ Dispute not so!” Then he divided the relics into three portions, one for the Devas, one for the Nagas, and one remnant for the eight kingdoms among men. This addition of Devas and Nagas in sharing the relics was a source of great sorrow to the kings of men . 115 112 This name is given in the Fo • king of the Nagas (snakes) of the sho-hing-tsan-king, v. 2231. The lake of the same name. See Asiat. phrase chi sing means “ right Fes., vol. xx. p. 448. minded,” or “impartial;” it may 115 Julien’s translation can hardly possibly be a proper name (RIju- be correct ; “ the eight kings having bhava), as Julien supposes. obtained a double portion, the gods, 113 The argument of the Br&hman the Nagas, and the kings of men is given in full by A 4 vaghosha, Fo- grieved much on that account.” The sho-hing-tsan-king, pp. 328, 329. eight kings did not, in fact, obtain 114 In Tibetan Ma-dros-pa, the a double portion. The translation 42 RECORDS OF WESTERN COUNTRIES, [book vi. To the south-west of the relic-dividing stdpa, going 200 li or so, we come to a great village ; here lived a Brahman of eminent wealth and celebrity, deeply learned in all pure literature, versed in the five Vidyds, 116 ac- quainted with the three treasures ( pitakas ). By the side of his home he had built a priest’s house, and had used all his wealth to adorn it with magnificence. If by chance any priests in their travels stopped on their way, he asked them to halt, and used all his means to entertain them. They might stop one night, or even throughout seven days. After this, Sasanka-raja having destroyed the religion of Buddha, the members of the priesthood were dispersed, and for many years driven away. The Brahman never- theless retained for them, through all, an undying regard. As he was walking he chanced to see a Sramana, with thick eyebrows and shaven head, holding his staff, coming along. The Brahman hurried up to him, and meeting him asked, “ Whence come you ? ” and besought him to enter the priest’s abode and receive his charity. In the morning he gave him some rice-milk {rice balls with milk). The Sramana having taken a mouthful, thereupon returned it ( i.e ., the rest) to his alms-bowl with a great sigh. The Brahman who supplied the food prostrating himself said, “ Eminent sir ! ( bhadanta ), is there any reason why you should not remain with me one night ? is not the food agreeable?” The Sramana graciously answering said, “I pity the feeble merit possessed by the world, but let me finish my meal and I will speak to you further.” After finishing his food he gathered up his robes as if to go. The Brahman said, “ Your reverence agreed to speak with me, why then are you silent ? ” The Sramana said, “ I have not forgotten ; but to talk with you is irksome ; and the cir- cumstance is likely to create doubt, but yet I will tell you in is evidently chung fen, “the addi- grieved.” That is, the relics were tional division,” tin lung, “among carried away from the world, and Devas and Nagas,” jin v;ang mo puh this caused the sorrow. pi, “the kings of men were much 116 See ante, vol. i. p. 78. BOOK VI.] R A HULA. 43 brief. When I sighed, it was not on account of your offering of rice ; for during many hundreds of years I have not tasted such food. When Tathagata was living in the world I was a follower of his when he dwelt in the Venu- vana-vihara, near Eajagriha (Ho-lo-she-ki-li-hi) ; 117 there it was, stooping down, I washed his patra in the pure stream of the river — there I filled his pitcher — there I gave him water for cleansing his mouth ; but alas ! the milk you now offer is not like the sweet water of old ! It is because the religious merit of Devas and men has diminished that this is the case!” The Brahman then said, “ Is it possible that you yourself have ever seen Buddha ? ” The Sramana replied, “ Have you never heard of Rahul a, Buddha’s own son? I am he! Because I desire to protect the true law I have not yet entered Nirvana .” Having spoken thus he suddenly disappeared. Then the Brahman swept and watered the chamber he had used, and placed there a figure of him, which he reverenced as though he were present. Going 500 li through the great forest we come to the kingdom of P’o-lo-ni-sse (Banaras). 117 In Chinese, Wang-she-ch’ing. EXD OF BOOK VI. ( 44 ) BOOK VII. Includes the folioicing countries, (i) P’o-lo-ni-sse; (2) Chen-chu ; (3) Fi-she-lai ; (4) Fo-li-she ; (5) Ni-po-lo. P’o-lo-ni-sse (Varanasi 1 or Banaras). This country is about 4000 li in circuit. The capital borders {on its western side ) the Ganges river. It is about 18 or 19 li in length and 5 or 6 li in breadth; its inner gates are like a small-toothed comb ; 2 it is densely populated. The families are very rich, and in the dwell- ings are objects of rare value. The disposition of the people is soft and humane, and they are earnestly given to study. They are mostly unbelievers, a few reverence the law of Buddha. The climate is soft, the crops abun- dant, the trees {fruit trees ) flourishing, and the underwood thick in every place. There are about thirty sanghdrdmas and 3000 priests. They study the Little Vehicle according to the Sammatiya school (Ching-liang-pu). There are a hundred or so Deva temples with about 10,000 sectaries. They honour principally Mahesvara (Ta-tseu-tsai). Some cut their hair off, others tie their hair in a knot, and go 1 This is the restoration of the Chinese equivalents. A note in the original gives the sound of ni as = n(iu) + (he)a, i.e., na; the restora- tion, therefore, is Varanasi, the Sanskrit form of the name of Ban- aras. It was so called because it lies between the two streams Varana and Asi or Asi, affluents of the Ganges. See Sherring, Sacred City of the Hindus. 2 Julien gives here, “the villages are very close together;” but, as noticed before (p. 73, n. 13), the Chinese symbols leu yen mean “the inner gates ” of a city, and the ex- pression tsch pi means “ like a tooth comb.” I conclude it means that the inner gates of the city consisted of closely joined, and perhaps sharp- ened, iron or other bars. BOOK VII.] THE DEER FOREST. 45 naked, without clothes (Nirgranthas) ; they cover their bodies with ashes (PaSupatas), and by the practice of all sorts of austerities they seek to escape from birth 3 4 and death. In the capital there are twenty Deva temples, the towers and halls of which are of sculptured stone and carved wood. The foliage of trees combine to shade (the sites), whilst pure streams of water encircle them. The statue of the Deva Mahesvara, made of teou-shih ( native copper), is somewhat less than ioo feet high. Its appearance is grave and majestic, and appears as though really living. To the north-east of the capital, on the western side of the river Varana, is a stupa 4 built by Asoka-raja (Wu-yau). It is about ioo feet high; in front of it is a stone pillar; it is bright and shining as a mirror ; its surface is glisten- ing and smooth as ice, and on it can be constantly seen the figure of Buddha as a shadow. To the north-east of the river Varana about io li or so, we come to the sanghdrama of Lu-ye (stag desert ). 5 Its precincts are divided into eight portions (sections ) 5 con- nected by a surrounding wall. The storeyed towers with projecting eaves and the balconies are of very superior work. There are fifteen hundred priests in this convent who study the Little Vehicle according to the Sammatiya school. In the great enclosure is a vihdra about 200 feet high ; above the roof is a golden-covered figure of the Amra (’ An-mo-lo — mango) fruit. The foundations of the building are of stone, and the stairs also, but the towers and niches 3 Not “life and death, ’’but “birth rally called Lu-yuen, “the deer and death i.e., to arrive at a con- garden.” This is the spot where dition of uninterrupted life. Buddha preached his first sermon 4 Julien here gives P 6 -lo-ni-sse by to the five mendicants. For an mistake, it should be Pd-lo-ni (read account of his march to Banaras na), referring to the Varana or Ba- and the sermon he preached see rana (see Dr. Fitzedward Hall's Fo-sho-hing-tsan-king, varga 15, p. remarks in the Introduction to 1 68. Sherring’a Sacred City of the Hin- 6 * 8 Probably meaning that the en- dus ; also Cunningham, Anc. Geog., closure was an octagon, as the great p. 436 n.) tower of Dhamek was (Arch. Sur- 8 The same as Mpgadava, gene- vey, vol. i. p. ill). 46 RECORDS OF WESTERN COUNTRIES, [book vn. are of brick. The niches are arranged on the four sides in a hundred successive lines, and in each niche is a golden figure of Buddha. In the middle of the vihdra is a figure of Buddha made of teou-shih {native copper). It is the size of life, and he is represented as turning the wheel of the law {preaching)? To the south-west of the vihdra is a stone stdpa built by Asoka-raja. Although the foundations have given way, there are still ioo feet or more of the wall remaining. In front of the building is a stone pillar about 70 feet high. The stone is altogether as bright as jade. It is glistening, and sparkles like light; and all those who pray fervently before it see from time to time, accord- ing to their petitions, figures with good or bad signs. It was here that Tathagata {ju-lai), having arrived at enlightenment, began to turn the wheel of the law {to preach). By the side of this building and not far from it is a stupa. This is the spot where Ajiiata Kaundinya (’O-jo-kio-ch’in-ju) and the rest, seeing Bodhisattva giving up his austerities, no longer kept his company, but coming to this place, gave themselves up to meditation. 8 By the side of this is a stupa where five hundred Pratyeka Buddhas entered at the same time into Nirvana. There are, moreover, three stupas where there are traces of the sitting and walking of the three former Buddhas. By the side of this last place is a stiXpa. This is the spot where Maitreya Bodhisattva received assurance of his becoming a Buddha. In old days, when Tathagata was living in Piajagriha (Wang-she), on the Gndhrakuta 7 The wheel is the symbol of made on this spot see Arch. Survey, “ preaching,” or of dharma. The vol. i. p. 107 If. scene of Buddha's teaching near 8 The five ascetics who had accom- Banaras is the district called Sar- panied the Bodhisattva to Uravilva, nath which, according to Cunning- and fasted with him for six years, ham, is a contraction of Siranganatha, when they saw him receive the rice lord of deer. Buddha himself was milk of Nanda, supposing he had once the “ king of deer,” and this given up the object of his religious may be the origin of the name, life, left him, and came to the deer For an account of the excavations park at Banaras. BOOK VII.] MAITREYA. 47 mountain, 9 he spoke thus to the Bhikshus : “ In future years, -when this country of Jambudvipa shall be at peace and rest, and the age of men shall amount to 80,000 years, there shall be a Brahman called Maitreya ( Sse-che ). His body shall be of the colour of pure gold, bright and glistening and pure. Leaving his home, he will become a perfect Buddha, and preach the threefold 10 law for the benefit of all creatures. Those who shall be saved are those who live, in whom the roots of merit have been planted through my bequeathed law. 11 These all con- ceiving in their minds a profound respect for the three precious objects of worship, whether they he already pro- fessed disciples or not, whether they be obedient to the precepts or not, will all be led by the converting power (of his preaching) to acquire the fruit (of Bodhi ) and final deliverance. Whilst declaring the threefold law for the conversion of those who have been influenced by my bequeathed law, by this means also hereafter others will be converted.” 12 At this time Maitreya Bodhisattva (Mei-ta-li-ye-pu-sa) hearing this declaration of Buddha, rose from his seat and addressed Buddha thus : “ May I indeed become that lord called Maitreya.” Then Tathagata spoke thus : “ Be it so ! you shall obtain this fruit (condition), and as I have just 9 The “ Peak of the Vulture,” near R&j agriha. 10 Julien translates this by “ three great assemblies.” It is true hwuy means “ an assembly,” but in this passage san hwuy refers to the law “ thrice repeated.” Hence it is said to be “ a triple twelve-part trustworthy knowledge of the four truths ” (Oldenberg, Buddha, p. 129 and note. Compare also the phrase tikutiko chakamo in the Bharhut sculptures, pi. xxviii., the meaning of which has escaped General Cun- ningham. Mr. B. Xanjio, also, in his Catalogue of the Buddhist Tripitaka, pp. 9, 10, has not noticed that the Chinese symbol hwui corresponds with the Sanskrit k&ta, and so has translated the phrase as though it referred to “an assembly.” 11 That is, those who shall be saved by the preaching of Maitreya are those in whose hearts my bequeathed law shall have worked the necessary preparation. 12 The same influence, i.e., of Maitreya’s teaching, will act as a “ good friend” for their subsequent conversion. The expression “she) 1 yau,” “ illustrious friend,” refers to the guidance of Bodhi, or wisdom. There is some difficulty in under- standing how this assurance could have been given to Maitreya whilst Buddha was on the Grldhrakuta mountain, and yet that the spot should be at Banaras, unless, indeed, it was repeated there. 48 RECORDS OF WESTERN COUNTRIES, [book vii. explained, such shall be the power ( influence ) of your teaching.” To the west of this place there is a stxLpa. This is the spot where Sakya Bodhisattva (Shih-kia-pu-sa) received an assurance (of becoming a Buddha). In the midst of the Bhadra-kalpa when men’s years amounted to 20,000, Kasyapa Buddha (Kia-she-po-fo) appeared in the world and moved the wheel of the excellent law ( i.e ., preached the low), opened out and changed the unclosed mind (of men), and declared this prediction to Prabhapala Bodhisattva (Hu- ming-pu-sa). 13 “ This Bodhisattva in future ages, when the years of men shall have dwindled to ioo years, shall obtain the condition of a Buddha and be called Sakya Muni.” Not far to the south of this spot are traces where the four Buddhas of a bygone age walked for exercise. The length (of the promenade ) is about fifty paces and the height of the steps (stepping spots) about seven feet. It is composed of blue stones piled together. Above it is a figure of Tathagata in the attitude of walking. It is of a singular dignity and beauty. From the flesh-knot on the top of the head there flows wonderfully a braid of hair. Spiritual signs are plainly manifested and divine prodigies wrought with power (fineness, Mat). Within the precincts of the enclosure (of the sanghd- rdma) 14 there are many sacred vestiges, with vihdras and stupas several hundred in number. We have only named two or three of these, as it would be difficult to enter into details. To the west of the saiighdrdma enclosure is a clear lake of water about 200 paces in circuit ; here Tathagata occa- sionally bathed himself. To the west of this is a great 13 Julien translates “and received bhapala) shall become a Buddha. from Prabhapala Bodhisattva the See Wong Puh (J. li. As. S., vol. xx. prediction following.” But this p. 139), §§ 4, 5. would destroy the connection of the )4 Or of the “ deer park,” the sentence ; it is Kasyapa Buddha who modern Samath. declares to Prabhapala that he (Pra- / book vii .] THE ELEPHANT-BIRTH. 49 tank about 180 paces round; here Tathagata used to wash his begging-dish. To the north of this is a lake about 1 50 paces round. Here Tathagata used to wash his robes. In each of these pools is a dragon who dwells within it. The water is deep and its taste sweet ; it is pure and resplendent in appearance, and neither increases nor decreases. When men of a bad character bathe here, the crocodiles ( "kin-pi - lo, — JcumbMras) come forth and kill many of them; but in case of the reverential who wash here, they need fear nothing. By the side of the pool where Tathagata washed his garments is a great square stone, on which are yet to be seen the trace-marks of his kashdya ( kia-sha ) robe. The bright lines of the tissue are of a minute and distinct character, as if carved on the stone. The faithful and pure frequently come to make their offerings here; but when the heretics and men of evil mind speak lightly of or insult the stone, the dragon-king inhabiting the pool causes the winds to rise and rain to fall. By the side of the lake, and not far off, is a stupa. This is where Bodhisattva, during his preparatory life, was born as a king of elephants, provided with six tusks ( chha - danta ). 15 A hunter, desirous to obtain the tusks, put on a robe in colour like that of a religious ascetic, and tak- ing his bow, awaited the arrival of his prey. The elephant king, from respect to the kashdya robe, immediately broke off his tusks and gave them to the hunter. By the side of this spot, and not far from it, is a stdpa. It was here Bodhisattva, in his preparatory career, grieved to see that there was little politeness {reverence) amongst men, took the form of a bird, and joining himself to the 13 Chhadanta, which seems to Hardy, Eastern Monachism, p. 178 ; mean six-tusked, according to Sia- Manual of Budhism, p. 17; Maha- mese legend, is the name of an ele- wanso (Tumour’s trans.), pp. 22, 134; phant living in a golden palace on Upham, Sac. and Hist. Books, vol. iii. the shores of the Himalayan lake p. 269 ; Burgess, Reports ," Arch. Sur. Chatthan, attended by eighty thou- W. Ind., vol. iv. pp.45, 46; Cunning- sand ordinary elephants.— Alabaster, ham, Bliarhut StApa, pp. 62, 63 ; Wheel of the Law, p. 305; conf. Sp. Beal, Rom. Leg. Bud., p. 367. VOL. II. D 50 RECORDS OF WESTERN COUNTRIES, [book vii. company of a monkey and a white elephant, he asked them in this place, “Which of you saw first this Nya- grodha ( Ni-ku-liu ) tree ? ” Each having answered accord- ing to circumstances, he placed them according to their age. 16 The good effects of this conduct spread itself little by little on every side ; men were able to distinguish the high from the low, and the religious and lay people fol- lowed their example. Not far from this, in a great forest, is a stilpa. It was here that Devadatta and Bodhisattva, in years gone by, were kings of deer and settled a certain matter. Formerly in this place, in the midst of a great forest, there were two herds of deer, each 500 in number. At this time the king of the country wandered about hunting through the plains and morasses. Bodhisattva, king of deer, approach- ing him, said, “ Maharaja ! you set fire to the spaces en- closed as your hunting-ground, and shoot your arrows and kill all my followers. Before the sun rises they lie about corrupting and unfit for food. Pray let us each day offer you one deer for food, which the king will then have fresh and good, and we shall prolong our life a little day by day.” The king was pleased at the proposition, * and turned his chariot and went back home. So on each day a deer from the respective flocks was killed. Now among the herd of Devadatta there was a doe big with young, and when her turn came to die she said to her lord, “ Although I am ready to die, yet it is not my child’s turn.” The king of the deer ( i.e ., Devadatta) was angry, and said, “ Who is there but values life ? ” The deer answered with a sigh, “ But, 0 king, it is not humane to kill that which is unborn.” 17 She then told her extremity to Bodhisattva, the king of deer. He replied, “ Sad indeed ; the heart of the loving 16 Here I follow Julien’s trans- wise: “Our king is not humane in lation, but there is probably an error putting to death without reprieve ; ” in the text. or, “ Our king is not humane ; I die 17 This may be translated other- without reprieve.” BOOK VII.] BIRTH AS A DEER-KING. 5i mother grieves (is moved) for that which is not yet alive (has no body). I to-day will take your place and die.” Going to the royal gate (i.e., the palace), the people who travelled along the road passed the news along and said in a loud voice, “ That great king of the deer is going now towards the town.” The people of the capital, the magi- strates, and others, hastened to see. The king hearing of it, was unwilling to believe the news; but when the gate-keeper assured him of the truth, then the king believed it. Then, addressing the deer-king he said, “ Why have you come here ? ” The deer -(king) replied, “ There is a female in the herd big with young, whose turn it was to die ; but my heart could not bear to think that the young, not yet born, should perish so. I have therefore come in her place.” The king, hearing it, sighed and said, “ I have indeed the body of a man, but am as a deer. You have the body of a deer, but are as a man.” Then for pity’s sake he re- leased the deer, and no longer required a daily sacrifice. Then he gave up that forest for the use of the deer, and so it was called “ the forest given to the deer,” 18 and hence its name, the “ deer-plain ” (or, wild). Leaving this place, and going 2 or 3 li to the south- west of the sanghdrdma, there is a stupa about 300 feet high. The foundations are broad and the building high, and adorned with all sorts of carved work and with pre- cious substances. There are no successive stages (to this building) with niches; and although there is a standing pole erected above the cupola (fau poll 19 ), yet it has no encircling bells. 20 By the side of it is a little stupa. This 18 Commonly called the Mrfg- 20 hun-to, circular bells, or eneir- dava. This is the site referred to cling bells, referring to the circular before, — the present Sarnath or Sa- plates with bells generally attached ranganatha. ' to the surmounting pole of a stupa. J,J Julien translates this “a sort Julien translates, “ it is not crowned of vase belonging to a religious per- with a cupola in form like a bell.” son, inverted ; ” but I take fau poh This seems to be impossible, as it is to mean the cupola of a stdpa, in before stated that the stdpa was agreement with the account given surmounted by a pole, above, p. 47 and n. 163. 52 RECORDS OF WESTERN COUNTRIES, [book vn. the spot where Ajnata Kaundinya and the other men, five in number, declined to rise to salute Buddha . 21 When first Sarvarthasiddha (Sa-p’o-ho-la-t’a-si-to 22 ) left the city to sojourn in the mountains and to hide in the valleys, forgetful" of self and mindful of religion, then Suddho- d ana-raj a (Tsing-fan) commanded three persons of his own tribe and household, and two of his maternal uncles, say- ing, “ My son Sarvarthasiddha has left his home to practise wisdom ; alone he wanders through mountains and plains and lives apart in the forests. I order you, therefore, to follow him and find out where he dwells. You within (the family), his uncles, and you without ( the family ), mini- sters and people, exert yourselves diligently to find out where he has gone to live.” The five men, after receiving the order, went together, casting along the outposts of the country. And now, during their earnest search, the thought of leaving their homes occurred to them also , 23 and so they thus spake one to the other : “ Is it by painful dis- cipline or by joyful means we attain to supreme wisdom?” Two of them said, “ By rest and by pleasant discipline wisdom is obtained.” Three of them said, “ It is by pain- ful discipline.” Whilst they yet contended without agreeing, two to three, the prince had already entered on the painful discipline of the unbelievers, considering this to be the true way to overcome sorrow; and so, like them, he took only a few grains of rice and millet to support his body. The two men seeing him thus, said, “ This discipline of the prince is opposed to the true way (of escape) ; intel- 21 For an account of this incident into “ Yih-tsai-i-shing,” which seems see the Fo-sho-hing-tsan-king, p. 1 72, to signify “one who is perfected in tv. 1222, 1223. For the origin of all ways,” or “the completely per- Ajnata Kaundinya’s (’O-jo-kiao- feet.” ch’in-ju) name see op. cit. v. 1268. 23 Such appears to be the force of 22 This was the name given to the passage, as though the five men Bodhisattva by his parents. It is by their long search for the prince explained to mean “ one by whom had become accustomed to a solitary all objects are effected” (Monier life, and so were unwilling to return Williams, Sans. Diet., sub voc. home. Sana). In Chinese it is translated book vii.] THE SIX YEARS' PENANCE. 53 ligence is obtained by agreeable methods, but now he is practising severe discipline, he cannot be our companion.” So they departed far off and lived in seclusion under the idea that they would (in their own way ) attain the fruit (of enlightenment). The prince having practised austerities for six years 24 without obtaining Bodhi, desired to give up his rigorous discipline, as being contrary to the truth ; he then prepared himself to receive the rice-milk (offered by the girl), with a view, by this method, to obtain enlighten- ment . 25 Then the three men (who advocated penance) hear- ing thereof, sighed and said, “ His merit was just ripen- ing, and now it is all dissipated ! For six years enduring penance, and now in a day to lose all his merit ! ” On this they went together to seek for and consult with the two men. Having met them, they sat down aud entered on an excited conversation. Then they spake together thus : “ In old days we saw the Prince Sarvarthasiddha leave the royal palace for the desert valleys : he put off his jewels and robes, and assumed the skin doublet (of the hunter), and then, with all his might and determined will, gave himself to austerities to seek after the deep mys- terious law and its perfect fruit. Aud now, having given all up, he has received the rice-milk of the young shep- herd-girl, and ruined his purpose. We know now he can do nothing.” The two men replied, “ How is it, my masters, ye have seen this so late, that this man acts as a madman ? When he lived in his palace he was reverenced and 24 The period of mortification is lengthened to seven years in the Southern accounts, or rather that Mara pursued the Bodhisattva for seven years up to the last vain at- tack he made upon him. See Olden- berg, Buddha, p. 420, Eng. trans. It is probable that the seven years’ torture said to have been undergone by St. George, and the legend gene- rally, is borrowed from the story of Bodhisattva. 15 Julien has translated this pas- sage as if it were spoken by “ the two men ” who were opposed to severe mortification as a method of religious discipline. But this neces- sitates the prediction that he would receive enlightenment after receiv- ing the rice-milk, “Mais quand il aura re9U une bouillie de riz au lait, il obtiendra l’intelligence ” (p. 365). This is highly improbable, and I have therefore translated it as in the text. 54 RECORDS OF WESTERN COUNTRIES, [book vii. powerful ; but be was not able to rest in quiet, and so went wandering far off through mountains and woods, giving up the estate of a Chakravartin monarch to lead the life of an abject and outcast. What need we think about him more ; the mention of his name but adds sor- row to sorrow.” And now Bodhisattva, having bathed in the Xairanjana river, seated himself under the Bodhi tree and perfected himself in supreme wisdom, and was named “ The lord of devas and men.” Then reflecting in silence, he thought who was worthy {fit) to be instructed in the way of deli- verance — “The son of Kama, Udra by name (Yo-t’eu- lan), he is fit to receive the excellent law, as he has reached the Samddhi, which admits of no active thought .” 26 Then the Devas in space raised their voices and said, “Udra-Bamaputra has been dead for seven days.” Then Tathagata sighing ( said) with regret, “ Why did we not meet ? ready' as he was to hear the excellent law and thereby to obtain quick conversion ! ” Again he gave himself to consideration, and cast about through the world to seek {for some one to whom he might first preach). There is {he thought) Arada Kalama {’O-lan- kia-lan), who has reached the ecstatic point “ of having nothing to obtain 27 he is fit to receive the highest reason. Then again the Devas said, “ He has been dead for five 28 days.” Again Tathagata sighed, in knowledge of his incom- pleted merit. Once more considering who was worthy to receive his instruction, he remembered that in the “ deer park” there were the five men , 29 who might first receive the converting doctrine. Then Tathagata, rising from the Bodhi tree, went forward with measured step 30 and digni- 26 Nairasahjiid samddhi (Jul.) 27 A kitichavydyatana — (Julien). The theory of Udra -Ramaputra 28 In the Lalita Vistara the num- ( Yvu-tau-lan-tseu) with respect to her of days is three. In the Buddha- fjnal deliverance is explained in the charita there is no period named, twelfth varga of the Fo-sho-hing- 29 That is, the Mrlgadava (Sar- tsan-king. His system appears to nath), at Banaras. have been a refinement on that of 30 “ Step by step, like the king of Kapila. beasts (the lion), did he advance book vii.] TRADITION OF THE CHAMPION. 55 fied mien to the “deer-park garden,” shining with glory; his ( circle of) hair 31 reflecting its brilliant colours, and his body like gold. Gracefully he advanced to teach those five men. They, on their parts, seeing him afar off, said one to another, 32 “ Here comes that Sarvarthasiddha ; for years and months he has sought for the sacred fruit, and has not obtained it, and now his mind is relaxed, and so he comes to seek us as disciples (or, to seek our com- pany) ; let us remain silent, and not rise to meet him or pay him respect.” Tathagata gradually approaching, his sacred appearance affecting all creatures, the five men, forgetting their vow, rose and saluted him, and then attached themselves to him with respect. Tathagata gradually instructed them in the excellent principles (of his religion ), and when the double 33 season of rest was finished, they had obtained the fruit (of Bodhi). To the east of the “ deer forest ” 2 or 3 li, we come to a stupa by the side of which is a dry pool about 80 paces in- circuit, one name of which is “ saving life,” 34 another name is “ ardent master.” The old traditions explain it thus : Many hundred years ago there was a solitary sage (a sor- roivful or obscure master) who built by the side of this pool a hut to live in, away from the world. He practised the arts of magic, and by the extremest exercise of his spiritual power he could change broken fragments of bricks into watchfully through the grove of wis- dom.” — Po-sho -hin/j- tsan - king, v. 1199. 31 That is, the circle of hair be- tween his eyes (the urna). 32 According to the Buddha-cha- rita, vv. 1220, 1221, the five men were named Kaundinya, Dasabala- Kasyapa, Vaipa, A^vajit, Bhad- rika. ' The Lalita Vistara gives Ma- han&ma instead of Dasabala. For the incident named in the text see Buddha-charita, loc. cit. 33 That is, the season of rain, dur- ing which the disciples retired into fixed homes. But this ordinance was not yet introduced into the Buddhist system ; it seems to have been a custom, however, among reli- gious communities before Buddha’s time, for in the Vinaya complaint is made to Buddha that his disciples continued to wander through the country when the seeds were first growing, contrary to the ordinary rule. 34 There is no expression for “pool,” as in the French transla- tion. 56 RECORDS OF WESTERN COUNTRIES, [book vii. precious stones, and could also metamorphose both men and animals into other shapes, but he was not yet able to ride upon the winds and the clouds, and to follow the Rishis in mounting upwards. By inspecting figures and names that had come down from of old, he' further sought into the secret arts of the Rlshis. Prom these he learned the following : “ The spirit-Rishis are they who possess the art of lengthening life . 35 If you wish to acquire this knowledge, first of all you must fix your mind on this — viz., to build up an altar enclosure io feet round ; then command an ‘ ardent master ’ (a hero), faithful and brave, and with clear intent, to hold in his hand a long sword and take his seat at the corner of the altar, to cover his breath, and remain silent from evening till dawn . 36 He who seeks to be a Rishi must sit in the middle of the altar, and, grasping a long knife, must repeat the magic formulae and keep watch ( seeing and hearing). At morning light, attaining the condition of a Rishi, the sharp knife he holds will change into a sword of diamond (a gem-sword), and he will mount into the air and march through space, and rule over the band of Rishis. Waving the sword he holds, everything he wishes will be accomplished, and he will know neither decay nor old age, nor disease nor death.” 37 The man having thus obtained the method (of becoming a Rishi), went in search of such an “ ardent master.” Dili- gently he searched for many years, hut as yet he found not the object of his desires. At length, in a certain town 35 The magic art of lengthening life, or of a long life. The “ elixir of life ” and the art of transmuting metals had been sought after in the East long before the Arabs intro- duced the study of alchemy into Europe. The philosopher’s stone is the tan sha of the Chinese, i.e., the red bisulphuret of mercury, or cin- nabar. See an article on Tauism. in the Trans, of the China Branch of the R.A.S., part v. 1855, by Dr. Edkins, p. 86. 36 We may compare with this the ceremonies observed anciently on conferring the dignity of knight- hood, especially the vigil before the altar. (Ingulphus, quoted by Mr. Thoms in his Bookofthe Court, p.138.) 37 The account of .this magic gem- sword may be compared with the “great brand, ExcaHbur,” of King Arthur — “ But 'ere he dipt the surface, rose an arm Clothed in white samite, mystic, won- derful, And caught him by the hilt, and bran- dished him Three times. . . .” — Tennyson. book vii.] THE VIGIL OF THE CHAMPION. 57 he encountered a man piteously wailing as he went along the way. The solitary master seeing his marks ( the marks on his person ), 38 was rejoiced at heart, and forthwith ap- proaching him, he inquired, “Why do you go thus lament- ing, and why are you so distressed ? ” He said, “ I was a poor and needy man, and had to labour hard to support myself. A certain master seeing this, and knowing me to be entirely trustworthy, used me [engaged me for his work) during five years, promising to pay me well for my pains. On this I patiently wrought in spite of weariness and difficulties. Just as the five years were done, one morn- ing for some little fault I was cruelly whipped and driven away without a farthing. For this cause I am sad at heart and afflicted. Oh, who will pity me ? ” The solitary master ordered him to accompany him, and coming to his cabin ( wood hut), by his magic power he caused to appear some choice food, and ordered him to enter the pool and wash. Then he* clothed him in new garments, and giving him 500 gold pieces, he dismissed him, saying, “ When this is done, come and ask for more without fear.” 39 After this he frequently bestowed on him more gifts, and in secret did him other good, so that his heart was filled with gratitude. Then the “ardent master ” was ready to lay down his life in return for all the kindness he had received. Knowing this, the other- said to him, “ I am in need of an enthusiastic person. 40 During a succession of years I sought for one, till I was fortunate enough to meet with you, possessed of rare beauty and a becoming presence, different from others. 41 Now, therefore, I pray you, during one night [to watch) without speaking a word.” The champion said, “ I am ready to die for you, much 38 Siany, the marks indicating his it may be “your beauty (or figure) noble character. corresponds to the ideal portrait I 39 Wu-wai may also mean “ seek had formed of it.” So Julien trans- it not elsewhere.” Julien translates lates ; but fi yau ta would more it “ do not despise me.” naturally be rendered “ unlike that 40 “A brave champion ” — Julien. of any other.” 41 So I translate the passage, but 58 RECORDS OF WESTERN COUNTRIES, [book tit. more to sit with my breath covered .” 42 Whereupon he constructed an altar and undertook the rules for becoming a Rishi, according to the prescribed form. Sitting down, he awaited the night. At the approach of night each attended to his particular duties. The “ solitary master ” recited his magic prayers ; the champion held his sharp sword in his hand. About dawn suddenly he uttered a short cry, and at the same time fire descended from heaven, and flames and smoke arose on every side like clouds. The “solitary master” at once drew the champion into the lake , 43 and having saved him from his danger, he said, “ I bound you to silence ; why then did you cry out ? ” The champion said, “After receiving your orders," to- wards the middle of the night, darkly, as in a dream, the scene changed, and I saw rise before me all my past his- tory. My master 44 in his own person came to me, and in consolatory words addressed me ; overcome with grati- tude, I yet restrained myself and spoke not. Then that other man came before me ; towering with rage, he slew me, and I received my ghostly body 45 (/ wandered as a shade or shadowy body). I beheld myself dead, and I sighed with pain, but yet I vowed through endless ages not to speak, in gratitude to you. Next I saw myself destined to be born in a great Brahman’s house in Southern India, and I felt my time come to be conceived and to be brought forth. Though all along enduring anguish, yet from gratitude to you no sound escaped me. 42 From this it seems that the portion relating to “ holding the breath ” is omitted in the previous sentence. 43 That is, to escape the fire. 44 That is, “ my lord or master, whom I now serve ” — the solitary master or Rishi. It cannot be my old master, the one who treated him so cruelly (as Julien construes it), for he comes on the scene in the nest sentence. The symbols sih sse are not to be taken with chu, as though it were “ my old master ; ” but with kin, as I have translated it, “ there arose before me the for- mer events of my life.” 45 This ghostly body or shade (chung yin shan) corresponds with the It SojXov of the Greeks — - 'ki'yi) Kai (WtiiXof, arap Qpives oi/K evi trapir av. — Iliad, xsiii. 104 THE HARE J AT AKA. 59 BOOK VII.] After a while I entered on my studies, took the cap ( of manhood), and I married ; my parents dead, I had a child. Each day I thought of all your kindness, and en- dured in silence, ^uttering no word. My household con- nections and clan relatives all seeing, this, were filled with shame. Eor more than sixty years and five I lived. At length my wife addressed me, ‘ You must speak ; if not, I slay your son ! ’ And then I thought, ‘ I can beget no other child, for I am old and feeble ; this is my only ten- der son.’ It was to stop my wife from killing him I raised the cry.” The “ solitary master ” said, “ All was my fault ; ’twas the fascination of the devil .” 46 The champion, moved with gratitude, and sad because the thing had failed, fretted himself and died. Because he escaped the calamity of fire, the lake is called “ Saving the Life,” and because he died overpowered by gratitude, it has its other name, “ The Champion’s Lake.” To the west of this lake there is a stdpa of “the three ani- mals.” In this place, when Bodhisattva was practising his preparatory life, he burnt his own body. At the beginning of the kalpa in this forest wild, there lived a fox, a hare, and a monkey, three creatures of different kinds but mutually affectionate. At this time Sakra, king of Devas, wishing to examine into the case of those practising the life of a Bodhisattva, descended spiritually in shape as an old man. He addressed the three animals thus : “ My children, two or three , 47 are you at ease and without fear?” They said, “We lie upon ( tread on) the rich her- bage, wander through the bosky brakes, and though of different kinds we are agreed together, and are at rest and joyful.” The old man said, “ Hearing that you, my chil- 46 Of Mara : it is plain that this 47 There appears to be an error weird story, taken in connection in the text, as though san (three) with the dream, the inability to had been repeated, but the middle move or speak, and the actual refe- stroke of the first symbol erased, rence of it all to Mara, is but an But as the same symbols are used in account of “ the enthusiastic hero’s ” the next sentence, the meaning may suffering from “ nightmare.” be simply, “ My children.” 6o RECORDS OF WESTERN COUNTRIES, [book vii. dren, two or three, were peaceful at heart and living in sweet accord, though I am old, yet have I come from far alone, forgetting my infirmities, to visit you ; but now I am pressed with hunger, what have you to offer me to eat ? ” They said, “ Wait here awhile, and we will go ourselves in search of food.” On this, with one mind and with single purpose, they searched through the different ways for food. The fox having skirted a river, drew out from thence a fresh carp fish. The monkey in the forest gathered fruits and flowers of different kinds. Then they came together to the appointed place and approached the old man. Only the hare came empty, after running to and fro both right and left. The old man spake to him and said, “ As it seems to me, you are not of one mind with the fox and monkey; each of those can minister to me heartily, but the hare alone comes empty, and gives me nought to eat; the trujth of what I say can easily be known.” The hare, hearing these words and moved by their power, addressed the fox and monkey thus, “ Heap up a great pile of wood for burning, then I will give (do) something.” The fox and monkey did accordingly; running here and there, they gathered grass and wood ; they piled it up, and when it was thoroughly alight the hare spake thus : “ Good sir ! I am a small and feeble thing; it is difficult for me to_obtain you food, but my poor body may perhaps provide a meal.” On this he cast himself upon the fire, and forthwith died. Then the old man reassumed his body as King Sakrji, col- lected all the bones, and after dolorous sighs addressed the fox and monkey thus : “ He only could have done it (or, unprecedented event). I am deeply touched ; and lest his memory should perish, I will place him in the moon’s disc to dwell.” Therefore through after ages all have said, “ The hare is in the moon.” After this event men built a stiipa on the spot. 43 43 The preceding story is known found also in the Chinese Jataka- as The Hare Jdtaka. It is given book ; see also Fausboll, Five Jata- in Rhys Davids’ Buddhism; it is has, p. 58. BOOK VII.] CHEN-CHU—GHAZIPUR. 61 Leaving this country and going down the Ganges east- ward 300 li or so, we come to the country of Chen-chu. The Kingdom of Chen-chu 40 [Ghaeipue]. This kingdom is about 2000 li in circuit; its capital, which borders on the Ganges river, is about 10 li in cir- cuit. The people are wealthy and prosperous ; the towns and villages are close together. The soil is rich and fer- tile, and the land is regularly cultivated. The climate is soft and temperate, and the manners of the people are pure and honest. The disposition of the men is naturally fierce and excitable ; they are believers both in heretical and true doctrine. There are some ten sanghdrdmas with less than 1000 followers, who all study the doctrines of the Little Vehicle. There are twenty Leva temples, occu- pied by sectaries of different persuasions. In a sanghardma to the north-west of the capital is a st'tipa built by ASoka-raja. The Indian tradition 50 says this stilpa contains a peck of the relics of Tathagata. For- merly, when the Lord of the World dwelt in this place, 51 during seven days he preached the excellent law for the sake of an assembly of the Devas. Beside this place are traces where the three Buddhas of the past age walked and where they sat. Close by is an image of Maitreya Bodhisattva : although of small dimensions, its spiritual presence is great, and its divine power is exhibited from time to time in a myste- rious manner. Going east from the chief city about 200 li, we come to a scinghdrdma called ’O-pi-t’o-kie-la-na (“Ears not 49 Chen-chu, meaning “ lord of conflict or battle,” is the transla- tion of Garjanapati, and has been identified by Cunningham with Gha- zipur, a town on the Ganges just 50 miles east of Banaras. The original Hindu name of the place was Gar- japur. 50 Or the work called In-tu-Td, i.e., the Records of India. 51 Julien translates “ in this con- vent,” but the original names only “ the place.” It would be natural to suppose that A6oka built the stilpa, and the sanghdrdma was erected subsequently. 62 RECORDS OF WESTERN COUNTRIES, [book vii. pierced” — Aviddbakarna 52 ). The circuit {encircling wall) is not great, but the ornamental work of the building is very artistic. The lakes reflect the surrounding flowers, and the eaves of the towers and pavilions {or, the tower-pavi- lions) touch one another in a continuous line. The priests are grave and decorous, and all their duties are properly attended to. The tradition states : Formerly there were two or three Sramanas, passionately fond of learning, who lived in the country of Tu-ho-lo 53 (Tukhara), to the ■north of the Snowy Mountains, and were of one mind. Each day during the intervals of worship and reciting the scriptures, they talked together in this way : “ The excel- lent principles of religion are dark and mysterious, not to be fathomed in careless talk. The sacred relics ( traces ) shine with their own peculiar splendour ; let us go toge- ther from place to place, and tell our faithful ( believing friends what sacred relics we ourselves have seen.” On this the two or three associates, taking their reli- gious staves , 55 went forth to travel together. Arrived in India, at whatever convent gates they called, they were treated with disdain as belonging to a frontier country, and no one would take them in. They were exposed to 52 The distance and bearing from Ghazipur given in the text would indicate Baliya as the site of this convent. There is a village called Bikapur, about one mile east of Ba- liya, which Cunningham thinks may be a corruption of Aviddhakarna- pura. It may be the same vih&ra as that called “Desert” by Fa-hian (cap. xxxiv.) But we can hardly accept Cunningham’s restoration of Kwang ye (which simpty means “wil- derness ” or “desert”) to Vrihad- aranya or Brihadaranya, which he thinks may have been corrupted into Biddhkam. 53 See vol. i. p. 37. For further remarks on the country Tu-ho-lo and the Tokhari people see a pamphlet by G. de Vasconcellos-Abreu on the probable origin of the Toukhari (Re VOrigine probable des Toulhares), Louvain, 1883. This writer combats the opinion of Baron Richtofen and others that the Yue-chi and the Tokhari are identical. This is in agreement with vol i. p. 57, n. 121, of the present work. 54 “ Our non-heretical friends or relatives,” or it may be simply “ our attached friends.” 55 There are two such foreign pil- grims with their staves sculptured at Amaravati. Tree and Serpent Wor- ship, pi. lxxxii. fig. 1. Mr. Fergusson suggests they may be Scythians ; probably they are these Tokhari people. If this be so, their position beneath the palm-tree indicates the misery they endured, as described in the text ; and the grouping may be compared with the “ Judsea capta ” medal. BOOK VII.] MAH A SAL A. 63 the winds and the rains without, and within they suffered from hunger ; their withered bodies and pallid faces showed their misery. At this time the king of the country in his wandering through the suburbs of the city saw these strange priests. Surprised, he asked them, “ What region, mendicant masters, come you from ? and why are you here with your unpierced ears 56 and your soiled gar- ments ? ” The ^ramanas replied, “We are men of the Tu-ho-lo country. Having received with respect the bequeathed doctrine , 57 with high resolve we have spurned the common pursuits of life, and following the same plan, we have come to see and adore the sacred relics. But alas ! for our little merit, all alike have cast us out ; the Sramans of India deign not to give us shelter, and we would return to our own land, but we have not yet com- pleted the round of our pilgrimage. Therefore, with much fatigue and troubled in heart, we follow on our way till we have finished our aim.” The king hearing these words, was much affected with pity, and forthwith erected on this fortunate ( 'excellent ) site a sanghdrdma, and wrote on a linen scroll the following decree : “ It is by the divine favour of the three precious ones ( Buddha , Dharma, Sahgha ) that I am sole ruler of the world and the most honoured among men. Having acquired sovereignty over men, this charge has been laid on me by Buddha, to protect and cherish all who wear the garments of religion ( soiled or dyed garments). I have built this sanghdrdma for the special entertainment of strangers. Let no priest with pierced ears ever dwell in this convent of mine.” Because of this circumstance the place received its name. Going south-east from the convent of ’O-pi-t’o-kie- la-na about 100 li, and passing to the south of the Ganges, we come to the town Mo-ho-sa-lo (Mahasara ), 58 the in- 56 Hence the name, Aviddhakarna. 53 The town of Mahasara, has 57 That is, the bequest or testa- been identified by M. V. de St. mentary doctrine of Buddha’s reli- Martin with Masar,_ a village six gion. miles to the west of Ara (Arrah). 6 4 RECORDS OF WESTERN COUNTRIES, [book vn. habitants of which are all Brahmans, and do not respect the law of Buddha. Seeing the Sraman, they first in- quired as to his studies, and ascertaining his profound knowledge, they then treated him with respect- On the north side of the Ganges 59 there is a temple of (Na-lo-yen) Narayana-deva. 60 Its balconies and storied towers are wonderfully sculptured and ornamented. The images of the Devas are wrought of stone with the highest art of man. Miraculous signs, difficult to explain, are manifested here. Going east from this temple 30 li or so, there is a sttipa built by Asoka-raja. The greater part (a great half ) is buried in the earth. Before it is a stone pillar about 20 feet high, on the top of which is the figure of a lion. There is an inscription cut in it ( i.e ., the pillar ) respecting the defeat of the evil spirits. Formerly in this place there was some desert 61 demons, who, relying on their great strength and ( spiritual ) capabilities, fed on the flesh and blood of men. They made havoc of men and did the utmost mischief. Tathagata, in pity to living creatures, who were deprived of their natural term of days, by his spiritual power converted the demons, and led them, from reverence to him ( kwai i 62 ), to accept the command against murder. The demons, receiving his instruction respect- fully, saluted him (by the pradakshina). Moreover, they brought a stone, requesting Buddha to sit down, desiring to hear the excellent law {from his mouth), that they might learn how to conquer their thoughts and hold them- selves in check. From that time the disciples of the unbelievers have all endeavoured to remove the stone which the demons placed for a seat ; but though 10,000 59 According to Cunningham, the sert ” (kwang ye) is the same as that pilgrim must have crossed the Gan- found in Fa-hian, referred to above, ges above Revelganj, which is nearly n. 49. due north of Masar exactly 16 miles. 62 The Chinese phrase kwai i cor- This point, near the confluence of the responds with the Sanskrit sarana, Ganges and Ghagra, is deemed espe- “ to take refuge in.” Hence General daily holy. Cunningham traces the name of this 60 That is, of Vishnu. district Saran to the incident re- 61 The expression used for “ de- corded in the text. BOOK VII.] THE DRONA STUPA. 6 ; of them strove to do so, they would bp unable to turn it. Leafy woods and clear lakes surround the foundation on the right and left, and men who approach the neighbour- hood are unable to restrain a feeling of awe. Not far from the spot where the demons were subdued there are many sahghdramas, mostly in ruins, but there are still some priests, who all reverence the doctrine of the Great Vehicle. Going south-east from this ioo li or so, we come to a ruined stdpa, but still several tens of feet high. Formerly, after the Nirvana of Tathagata, the great kings of the eight countries 63 divided his relics. The Brahman who meted out their several portions, smearing the inside of his pitcher with honey, 64 after allotting them their shares, took the pitcher and returned to his country. He then scraped the remaining relics from the vessel, and raised over them a stdpa, and in honour to the vessel ( pitcher ) he placed it also within the stxtpa, and hence the name ( of Drona stdpa) was given it. 65 Afterwards A6oka- raja, opening (the stllpa), took the relics and the pitcher, and in place of the old 66 one built a great stllpa. To this 63 See above, pp. 40,-41. 64 This translation is somewhat forced. Literally the passage runs thus — “ honey - smearing - pitcher - within.” 65 The Drona stllpa, (called the Kumbhan stupa by Tumour, J. A. S. B., vol. vii. p. 1013) is said to have been built by Ajatasatru (Asokdva- ddna, translated by Burnouf, Introd,, p. 372). It may have stood near a village called Degwara. It is named the “ golden pitcher stApa ” by As- vaghosha, Fo-sho, v. 2283 (compare Spence Hardy, Manual of Bud- hism, p. 351). The Br&hman himself is sometimes called Drona, or Droha, or Dauna. Drona corresponds with the Chinese p’ing, a pitcher or vase. Julien, in a note (p. 383, n. 1), seems to imply that Drona is simply a measure of capacity, and so he re- VOL. II. stores p'ing to lcarlca. But it also means a vessel or vase ; probably in this case the Brahman’s pitcher. Compare Fo-sho, v. 1408 ; see also Cunningham, Anc. Geog. of India, p. 442. 66 Julien translates, “then he re- constructed the monuments and en- larged it ; ” but in the original, as in all cases when speaking of Anoka’s building, it is implied that he de- stroyed the old erection, and in its place he built “a great stllpa.” It would be gratifying if we could as- certain the character of the pre- Asoka monuments. They are said by Cunningham to have been “ mere mounds of earth,” the sepulchral monuments of the early kings of the country even before the rise of Bud- dhism. — Anc. Geog. of India, p. 449. E 66 RECORDS OF WESTERN COUNTRIES, [book vir. day, on festival occasions ( fast-days ), it emits a great light. Going north-east from this, and crossing the Ganges, after travelling 140 or 150 li, we come to the country of Fei-she-li (Vai^ali). Fei-she-li (YaisalI). This kingdom 67 is about 5000 li in circuit. 68 The soil is rich and fertile ; flowers and fruits are produced in abun- dance. The dmra fruit {mango) and the mocha { banana ) are very plentiful and much prized. The climate is agree- able and temperate. The manners of the people are pure and honest. They love religion and highly esteem learn- ing. Both heretics and believers are found living together. There are several hundred sahghdramas, which are mostly dilapidated. The three or five 69 which still remain have hut few priests in them. There are several tens of Deva temples, occupied by sectaries of different kinds. The followers of the Nirgranthas are very numerous. The capital city of Vai^ali {or, called Yaisali) is to a great extent in ruins. Its old foundations are from 60 to 70 li in circuit. The royal precincts are about 4 or 5 li round : there are a few people living in it. North-west The pilgrim must have crossed the Gandak river, not the Ganges. This river flows within 12 miles of Degwara, the probable site of the Drona st&pa. Yaisali, therefore, is to the east of the Gandak, and is placed by Cunningham' on the site of the present village of Besarh, where there is an old ruined fort still called Raja-Bisal-ka-garh, or the fort of the Raja Visala. It is exactly 23 miles north-north-east from Degw&ra. Vaisali was pro- bably the chief town, or the first in importance, of the people called Vrljjis or Yajjis. These people were a northern race who had taken pos- session of this part of India (viz., from the foot of the mountains to the Ganges on the south, and from the Gandak on the west to the Ma- hanadi on the east) from an early period ; how early we cannot say, but as early as the redaction of the Buddhist books at least. They may have been allied to the Viddhals, the Yue-chi of Chinese authors. (See J.R.A.S.fK.S., vol. xiv. part ii.) 68 This is much in excess of the actual measurement, even if the country of Vrijji be included. But for these calculations of area or cir- cuit the pilgrim had no data except the ordinary statements of the people, which would be certainly exaggerated. 69 Julien proposes to substitute four for five. I have kept to the original, which is in accordance with Oriental idiom. BOOK VII.] LION-PILLAR OF VAIS ALI. 67 of the royal city ( precincts ) 5 or 6 li. is a sanglidrdma with a few disciples. They study the teaching of the Little Vehicle, according to the Sammatiya school. By the side of it is a stllpa. It was here Tathagata de- livered the Vimalakirtti Sdtra ( Pi-mo-lo-kie-king ), and the son of a householder, Batnakara, 70 and others offered precious parasols (to Buddha ). 71 To the east of this is a stdpa. It was here Sariputra and others obtained perfect exemption ( became Arhats). To the south-east of this last spot is a stllpa ; this was built by a king of Vaisall After the Nirvana of Buddha, a former king of this country obtained a portion of the relics of his body, and to honour them as highly as pos- sible raised (this building ). 72 The records of India state : In this stllpa there was at first a quantity of relics equal to a “ hoh ” (ten pecks). Asoka-raja opening it, took away nine-tenths of the whole, leaving only one-tenth behind. Afterwards there was a king of the country who wished again to open the stllpa, but at the moment when he began to do so, the earth trembled, and he dared not proceed to open (the stllpa). To the north-west is a stllpa built by Asoka-raja ; by the side of it is a stone pillar about 50 or 60 feet high, with the figure of a lion 73 on the top. To the south of 70 So Julien restores p’ao-tsi, trea- sure heap. It is sometimes restored to Ratnakuta (B. Nanjio, Catalogue, p. 10 ss.); but, as before stated, the Chinese symbol for ktita is hwui, not tsi. Ratnakara is perhaps the same as Yasada. 71 Yasada is generally represented with a parasol over his head. Much of the later Buddhist legend appears to have been borrowed or adopted from the history of Yasada. PI. Ixiii. fig. 3, Tree and Serpent Wor- ship, probably relates to him. 72 The Lichhavis of Vaisall ob- tained a share of the relics of Bud- dha, and raised over them a st&pa. (See Varga 28 of the Fo - sha- king -tsan-king). The scene found at Sanchi (pi. xxviii. fig. 1, Tree and Serpent Worship) probably re- fers to this stupa and its consecra- tion. The appearance of the men shows they were a Northern race ; their hair and flowing hair-bands and musical instruments agree with the account given of the people of Kuchd (vol. i. p. 19, ante). It is stated both in the Pali and Northern Buddhist books that the Lichhavis were distinguished for their bright coloured and variegated dresses and equipages. All the evidence seems to point to these people being a branch of the Yue-chi. 73 The Lichhavis were called “lions.” See Fo-sho, v. 1906. It would seem that the four animals 63 RECORDS OF WESTERN COUNTRIES, [book vii. the stone pillar is a tank. This was dug by a band of monkeys (Markatahrada) for Buddha’s use. When he was in the world of old, Tathagata once and again dwelt here. Not far to the south of this tank is a stupa; it was here the monkeys, taking the alms-bowl of Tatha- gata, climbed a tree and gathered him some honey. Not far to the south is a stupa; this is the place where the monkeys offered the honey 74 to Buddha. At the north- west angle of the lake there is still a figure of a monkey. To the north-east of the sanghardma 3 or 4 li is a stupa ; this is the old site of the house of Yimalakirtti (Pi-mo-lo- ki) ; 75 various spiritual signs ( manifestations ) are exhibited here. Not far from this is a spirit-dwelling 76 {a chapel?), its shape like a pile of bricks. Tradition says 77 this stone- pile is where the householder Yimalakirtti preached the law when he was sick. . Not far from this is a stupa; this is the site of the old residence of Ratnakara (P’ao tsi). 78 Not far from this is a stupa; this is the old house of the lady Amra. 79 It was here the aunt of Buddha and other Bhikshunis obtained Nirvdna. named in vol. i. pp. 11, 12, are typical of the four regions respec- tively ; the “ lion ” would therefore typify Northern nations. 74 This scene is also found at Sanchi (pi. xxvi. fig. 2, Tree and Serpent Worship). It is on the same pillar as the consecration scene alluded to above. The pillar was evidently the work or gift of the Vaisali people. 75 Vimalakirtti is explained by the Chinese equivalents wu kau ching, i. e. , undefiled reputation. He was a householder (chang-che) of Vaisali and a convert to Buddhism. There is little said about him in the books ; but he is supposed to have visited China (Eitel, Handbook, sub voc.) 76 This was probably one of the Yajjian shrines, Chetiyani or Yak- kha-chetiyani, of which we read in the Book of the Great Decease, and elsewhere. (Compare Sac. Bks. of the East, vol. xi. p. 4.) 77 Julien translates — “ Tradition has preserved for it the name of ‘piled-up stone’ (Asmakftta?).” But there is no symbol for “ name ; ” it is simply “ tradition says.” Julien has omitted the title of “ house- holder” (chang-ch 6 ). 78 There is some difficulty in re- storing P'ao tsi. Julien, in the pas- sage before us, restores it to Rat- nakara, but in note 1 (same page) he restores the same symbols to Ratnakuta. 79 For an account of the lady Amra, see Fo-sho-hing-tsan-king, varga 22. Julien restores the ex- pression to “ daughter of the Amra ” (Amradarika). It may be so ; but BOOK VII.] MARA'S TEMPTATION. 69 To the north of the sahghdrdma 3 or 4 li is a stupa ; this indicates the place where Tathagata stopped when about to advance to Ku^inagara to die, whilst men and Kinnaras followed him. 80 From this not far to the north- west is a stdpa ; here Buddha for the very last time gazed upon the city of Vaisali. 81 Not far to the south of this is a vihdra, before which is built a stdpa ; this is the site of the garden of the Amra-girl, 82 which she gave in charity to Buddha. By the side of this garden is a stdpa ; this is the place where Tathagata announced his death. 83 When Buddha formerly dwelt in this place, he told Ananda as follows : — “ Those who obtain the four spiritual faculties are able to extend their lives to a kalpa. What is the term of years of Tathagata then ? ” Thrice he asked this question, and Ananda answered not, through the fascination of Mara. Then Ananda rising from his seat, gave himself up to silent thought in a wood. At this time Mara coming to Buddha, 84 asked him, saying, “ Tathagata has for a long time dwelt in the world teaching and converting. Those whom he has saved from the circling streams (of transmi- “ the lady Amra ” appears more natural. She is called the “Mango girl ” in the Southern records (Sac. Boohs of the East, vol. xi. p. 33), and the Chinese would bear .this trans- lation. She was a courtesan, and otherwise called Ambapali. For an account of her birth and history, see Manual of Budldsm, p. 327 ss. 80 The Kinnaras are said to be the horse-faced musicians of Kuvera (Eitel, sub roc.) ; but the Chinese sym- bols describe them as “something dif- ferent from men. ” They may be seen figured in the sculpture at Sanchi, pi. xx vi. fig. 1, where they are com- ing to the place where Buddha stop- ped (figured by the oblong stone) ; this is another sculpture of the Vais- fili pillar, and illustrates the notice in the text. 81 The incident connected with Buddha’s last look at Vaisali is nar- rated, Fa-hian, cap. xxv. ; Sac. Boohs of the . East, vol. xi. p. 64, and vol. xix. p. 283. 82 Or, the lady Amra ; for an ac- count of the gift of the garden, see Fo-sho as above. 83 For an account of this incident compare Fa-hian, cap. xxv. ; Sac. Boohs of the East, vol. xi. p. 41, and vol. xix. p. 267. 84 This interview of Mara (called Pisuna, the wicked one, in the Chinese version, S. B. E., vol. xix. p. 267) is again found dmong the Sanchi sculptures on the Vaisali pillar, pi. xxvi. fig. 1, lower scene. Mara is known by the escort of women, his daughters ; he is here standing in front of the tree which symbolises Buddha’s presence. His appearance and escort here are the same as in pi. xxx. fig. 1, upper part ; he is there represented above the scene of rejoicing among the Devas of the Trayastrimsas heaven around 70 RECORDS OF WESTERN COUNTRIES, [cook vir. gration ) are as numerous as the dust or the sands. This surely is the time to partake of the joy of Nirvana.” Tathagata taking some grains of dust on his nail, asked Mara, saying, “ Are the grains of dust on my nail equal to the dust of the whole earth or not ? ” He answered, “ The dust of the earth is much greater.” Buddha said, “ Those who are saved are as the grains of earth on my nail ; those not saved like the grains of the whole earth ; but after three months I shall die.” Mara hearing it, was rejoiced and departed. Meantime Ananda in the wood suddenly had a strange dream, and coming to Buddha he told it to him, saying, “ I was in the wood, when 1 beheld in my dream a large tree, whose branches and leaves in their luxuriance cast a grateful shade beneath, when suddenly a mighty wind arose which destroyed and scattered the tree and its branches without leaving a mark behind. Oh, forbid it that the lord is going to die ! My heart is sad and worn, therefore I have come to ask you if it be so or not ? ” • Buddha answered Ananda, “ I asked you before, and the head-turban of Buddha after the great renunciation ; he is fitly placed above that heaven as being the “ lord of the world of desire,” and therefore always described as occupying the upper mansion of this tier of heavens. His distress and rage are indicative of his condition of mind in know- ledge of Bodhisattva’s renunciation. If the four identifications on this pillar are correct, we may conclude that the people of Vaisali were a Northern people allied to the Yue- chi, which illustrates the observa- tion of Csoma Korosi, “that Tibe- tan writers derive their first king about 250 b.C. from the Litsabyis or Lichhavis” (Mamial of Budhism, p. 236, note). The Sakya family of Buddha is also said to belong to this tribe. Memo ire by V. de St. Martin, p. 367, note. The symbols used by the Chinese for the Yue-chi and for the Vrljjis are the same. Unless we are to suppose a much earlier incursion of these people into India than is generally allowed, the date of the Southern books of Buddh- ism (the book of the Great Decease and others), which contain accounts respecting the character, habits, and dress of the Lichhavis (which corre- spond with the Northern accounts), must be brought down considerably later than the assumed date of the re- daction of the Pali canon. But, on the other hand, if it be true that the incursion of these people took place when Pataliputra was strengthened as a fortified outpost to repel their advance, i.e., about the time of Bud- dha, then we must allow an early advance on their part into India. We know they were regarded as intruders, for Ajatasatru, king of Magadha, was desirous to attack and root out “ these Vajjians,” and it was he also who strengthened the city of Pataliputra. The question deserves consideration. BOOK VII.] VAIS A LI — THE THOUSAND SONS. 7i Mara so fascinated you that you did not then ask me to remain in the world. Mara-raj a has urged me to die soon, and I have covenanted to do so, and fixed the time. This is the meaning of your dream.” 85 Not far from this spot is a stupa. This is the spot where the thousand sons beheld their father and their mother . 86 Formerly there was a Rishi who lived a secret life amid the crags and valleys. In the second month of spring he had been bathing himself in a pure stream of water. A roe-deer which came to drink there just after, conceived and brought forth a female child, very beautiful beyond human measure, but she had the feet of a deer. The Rishi having seen it, adopted and cherished it (as his child). As time went on, on one occasion he ordered her to go and seek some fire. In so doing she came to the hut of another Rishi; but wherever her feet trod there she left the impression of a lotus-flower on the ground. The other Rishi having seen this, was very much sur- prised, and bade her walk round his hut and he would give her some fire. Having done so and got the fire, she returned. At this time F an-y u-wang (Brahmadatta-raja 87 ) going out on a short excursion, saw the lotus-flower traces, and followed them to seek ( the cause). Admiring her strange and wonderful appearance, he took her back in his carriage. The soothsayers casting her fortune said, “ She will bear a thousand sons.” Hearing this, the other women did nothing but scheme against her. Her time having been accomplished, she brought forth a lotus-flower of a thousand leaves, and on each leaf was seated a boy. The other women slandered her on its account, and say- ing it was “ an unlucky omen,” threw (the lotus) into the Ganges, and it was carried away by the current. 85 For a full account of this inci- haps it is an error in my text, dent, see, as before, The Sacred 87 If yu be taken in the sense of Books of the East, vols. xi. and xix. “given,” Brahmadatta may be the 66 Compare Fa-hian, p. 97 (Beal’s right restoration. Julien proposes edition). .Tulien has no notice of Brahmanadita doubtfully. “the father” of the children : per- 72 RECORDS OF WESTERN COUNTRIES, [book vii. The king of Ujiyana (U-shi-yen), down the stream going out for an excursion, observed a yellow-cloud-covered box floating on the water and coming towards him. He took it and opened it, and there saw a thousand boys ; being well nourished, when they came to perfect stature, they were of great strength. Eelying on these, he ex- tended his kingdom in every direction, and encouraged by the victories of his troops, he was on the point of extending his conquests to this country ( i.e ., Vaisali). Brahmadatta-raja hearing of it, was much alarmed; fear- ing his army was not able to contend successfully with the invaders, he was at a loss what to do. At this time the deer-footed girl, knowing in her heart that these were her sons, addressed the king thus : “ Now that these youthful warriors are approaching the frontier, from the highest to the lowest there is an absence of courao-e {heart). Your feeble wife by her thought is able to con- quer those redoubtable champions.” The king not yet believing her, remained overwhelmed with fear. Then the deer-girl, mounting the city wall, waited the arrival of the warriors. The thousand youths having surrounded the city with their soldiers, the deer-girl said to them, “ Do not be rebellious ! I am your mother ; you are my sons.” The thousand youths replied, “ "What extravagant words are these ! ” The deer-girl then pressing both her breasts, a thousand jets of milk flowed out therefrom, and by divine direction fell into their mouths. Then they laid aside their armour, broke their ranks, and returned to their tribe and family. The two countries mutually rejoiced, and the people rested in peace. Not far from this spot is a stupa. This is where Tatha- gata walked for exercise, and left, the traces thereof. In teaching {or, pointing to the traces) he addressed the con- gregation thus : “ In ancient days, in this place, I returned to my family 88 on seeing my mother. If you would « 88 Fa-hian calls this place the spot where Buddha “ laid aside his bow and his club.” BOOK VII.] VAISALI TO KUSINAGARA. 73 know then, those thousand youths are the same as the thousand Buddhas of this Bhadra-kalpa.” To the east of the spot where Buddha explained this birth ( jdtaka ) is a ruined foundation above which is built a stiXpa. A bright light is from time to time reflected here. Those who ask (jpray) in worship obtain their re- quests. The ruins of the turretted preaching-hall, where Buddha uttered the Samantamukha 89 dhdrani and other sutras, are still visible. By the side of the preaching-hall, and not far from it, is a stupa which contains the relics of the half body of Ananda. 60 No far from this are several stupas — the exact number has not yet been determined. Here a thousand Pratyeka Buddhas (To-kio) attained Nirvana. Both within and without the city of V ai£ali, and all round it, the sacred ves- tiges are so numerous that it would be difficult to recount them all. At every step commanding sites and old foun- dations are seen, which the succession of seasons and lapse of years have entirely destroyed. The forests are uprooted; the shallow lakes are dried up and stinking ; nought but offensive remnants of decay can be recorded. Going north-west of the chief city 50 or 60 li, we come to a great stupa. This is where the Lichhavas (Li-ch’e- p’o) took leave of Buddha. 91 Tathagata having left the city of Vaisali on his way to Kusinagara, all the Lichh- avas, hearing that Buddha was about to die, accompanied him wailing and lamenting. The Lord of the World having observed their fond affection, and as words were useless to calm them, immediately by his spiritual power caused to appear a great river with steep sides- and deep, the waves of which flowed on impetuously. Then the Lichhavas were abruptly stopped on their way, moved with grief 89 Pu-men-t’o-lo-ni-Mng ; this is a For an account of the division section of the Saddharma pundarika of Ananda’s body consult Fa-Man, tiiltra, but we cannot suppose that cap. xxvi. any portion of this work is as old as 91 For this event see Fa-Man, cap. the time of Buddha. xxiv. 74 RECORDS OF WESTERN COUNTRIES, [book vir. as they were. Then Tathagata left them his pdtra as a token of remembrance. Two hundred li to the north-west of the city of Vaisali, or a little less, is an old and long-deserted city, with but few inhabitants. In it is a stupa. This is the place where Bud- dha dwelt when, in old days, for the sake of an assembly of Bodhisattvas, men, and Devas, he recited an explanatory jataka of himself when as a Bodhisattva he was a Chakra- vartin monarch of this city and called Mahadeva (Ta-tien). He was possessed of the seven treasures, 92 and his rule extended over the world ( the four empires). Observing the marks of decay in himself, 93 and concluding in his mind about the impermanency of his body, he took a high resolve ( being secretly affected by his reflections), left his throne, gave up his country, and, becoming a hermit, assumed the dark robes and gave himself to study. Going south-east from the city 14 or 1 5 li, we come to a great stupa. It was here the convocation of the seven hun- dred sas;es and saints was held. 91 One hundred and ten years after the Nirxdna of Buddha there were in Vaisali some Bhikshus who broke the laws of Buddha and perverted the rules of discipline. At this time Yasada (Ye-she-t’o) Ayushmat 95 was stopping in the country of Kosala (Kiao- so-lo) ; Sambogha (San-pu-kia) Ayushmat was dwelling in the country of Mathura ; Bevata (Li-po-to) Ayushmat was stopping in the country of Han-jo (Kanyakubja? 96 ); Sala 97 (Sha-lo) Ayushmat was stopping in the country of Vaisali ; Pujasumira (Fu-she-su-mi-lo = Kujjasobhita?) Ayushmat 92 That is, the seven treasures of a 94 This is generally called “ the holy-wheel king, or Chakravartin. second Buddhist convocation.” For For an account of these treasures an account of it see Oldenberg, Vina- see Senart, La Lcgende du Buddha, yapitakam, voL i. ; Abstract of Four pp. 20 S. Lectures, p. 83, ss., &c. 93 These marks of decay were the 95 So the Chinese Chang-lo may first white hairs that appeared on be rendered. his head On seeing these he re- 9U Julien restores this doubtfully signed the throne to his son and as Hanjna. became an ascetic. He is called 97 .Julien has omitted all mention Makhadewa by Spence Hardy, Man- of Sala. ual of Budhism, pp. 129, 130. BOOK VII.] SVETA PUR A SANGHARAMA. 75 was stopping in the country of Sha-lo-li-fo (Salarlbhu ?) : all these were great Arhats, possessed of independent power, faithful to the three pitakas, possessed of the three enlightenments ( vidyas ), of great renown, knowing all that should be known, all of them disciples of Ananda. At this time Yasada sent a message to summon the sages and saints to a convocation at the city of Vaisali. There was only wanting one to make up the 700, when Fu-she-su-mi-lo by the use of his divine sight saw the saints and sages assembled and deliberating about reli- gious matters. By his miraculous power he appeared in the assembly. Then Sambogha in the midst of the assem- bly, baring his right breast and prostrating himself, (arose) and exclaimed with a loud voice, “ Let the congregation be silent, respectfully thoughtful ! In former days the great and holy King of the Law, after an illustrious career, entered Nirvdna. Although years and months have elapsed since then, his words and teaching still survive. But now the Bhikshus of Vaisali have become negligent and per- vert the commandments. There are ten points in which they disobey the words of the Buddha (the ten-power-das- ahala ). Now then, learned sirs, you know well the points of error; you are well acquainted with the teaching of the highly virtuous ( bliadanta ) Ananda : in deep affection to Buddha let us again declare his holy will.” Then the whole congregation were deeply affected ; they summoned to the assembly the Bhikshus, and, according to the Vinaya, they charged them with transgression, bound afresh the rules that had been broken, and vindi- cated the holy law. Going south 80 or 90 li from this place, we come to the sahyliardma called Svetapura (Shi-fei-to-pu-lo); its mas- sive towers, with their rounded shapes and double storeys, rise in the air. The priests are calm and respectful, and all study the Great Vehicle. By the side of this building are traces where the four past Buddhas sat and walked. By the side of these is a stupa built by Asoka-raja. It 76 RECORDS OF WESTERN COUNTRIES, [book vii. was here, when Buddha was alive, that, on going south- wards to the Magadha country, he turned northwards to look at Vai^ali, and left there, on the road where he stopped to breathe, traces of his visit. Going south-east from the Svetapura sanghdrama 30 li or so, on either (south and north) side of the Ganges rivet there is a stupa ; this is the spot where the venerable Ananda divided his body between the two kingdoriis. Ananda was on his father’s side cousin of Tathagata. He was a disciple ( saiksha 9S ) well acquainted with the doc- trine ( collectanea ), thoroughly instructed in ordinary mat- ters (men and things), and of masculine understanding. After Buddha’s departure from the world he succeeded the great Ivasyapa in the guardianship of the true law, and became the guide and teacher of men devoted to religion (men not yet Arhats). He was dwelling in the Magadha country in a wood ; as he was walking to and fro he saw a Sramanera (novice) repeating in a bungling way a stitra of Buddha, perverting and mistaking the sentences and words. Ananda having heard him, his feelings were moved towards him, and, full of pity, he approached the place •where he was ; he desired to point out his mistakes and direct him in the right way. The Sramanera, smiling, said, “ Your reverence is of great age ; your interpretation of the words is a mistaken one. My teacher is a man of much enlightenment; his years (springs and autumns) are in their full maturity. I have received from him person- ally the true method of interpreting (the work in question) ; there can be no mistake.” Ananda remained silent, and then went away, and with a sigh he said, “ Although- my years are many, yet for men’s sake I was wishful to re- main longer in the world, to hand down and defend the true law. But now men (all creatures) are stained with sin, and it is exceedingly difficult to instruct them. To stay longer would be useless : I will die soon.” On this, going from Magadha, he went towards the city of Yaisali, 98 In Chinese, To-wan. He was the son of Suklodana-raja. . BOOK VII.] FO-LI-SHI — VRIJJI. 77 and was now in the middle of the Ganges in a boat, cross- ing the river. At this time the king of Magadha, hearing of Ananda’s departure, his feelings were deeply affected towards him, and so, preparing his chariot, he hastened after him with his followers (soldiers) to ask him to return. And now his host of warriors, myriads in number, were on the southern bank of the river, when the king of YaiSali, hearing of Ananda’s approach, was moved by a sorrowful affection, and, equipping his host, he also went with all speed to meet him. His myriads of soldiers were assembled on the opposite bank of the river (the north side), and the two armies faced each other, with their banners and accoutrements shining in the sun. Ananda, fearing lest there should be a conflict and a mutual slaughter, raised himself from the boat into mid-air, and there displayed his spiritual capabilities, and forthwith attained Nirvana. He seemed as though encompassed by fire, and his bones fell in two parts, one on the south side, the other on the north side of the river. Thus the two kings each took a part, and whilst the soldiers raised their piteous cry, they all' returned home and built stilpas over the relics and paid them religious worship. Going north-east from this 500 li or so, we arrive at the country of Fo-li-shi (Vrijji). 99 Fo-li-shi (Vrijji). 100 This kingdom is about 4000 li in circuit. From east to west it is broad, and narrow from north to south. The soil is rich and fertile; fruits and flowers are abundant. 99 Northern people call this San- may rely on the inferences found in fa-shi-Samvaji. It is in Northern note 80 ante, they were a confedera- India. — Ch. Ed. tion of Northern tribes who had at 100 The country of the Vrijjis or an early date taken possession of Samvrljjis, i.e., united Vrijjis, was this part of India. They were driven that of the confederated eight tribes back by Ajatasatru, king of Mag- of the people called the Vrijjis or adha. Compare Cunningham, Anc. Vajjis, one of which, viz., that of Geofj., p. 449. Sacred Books of the the Lichhavis, dwelt at VaisSlt. East, xi. 2 ss. They were republicans, and, if we RECORDS OF WESTERN COUNTRIES, [book yii. The climate is rather cold ; the men are quick and hasty in disposition. Most of the people are heretics ; a few believe in the law of Buddha. There are about ten sah- ghdrdmas ; the disciples (priests) are less than 1000. They study assiduously both the Great and Little Vehicles. There are several tens of Leva temples, with a great number of unbelievers. The capital of the country is called Chen-shu-na. 101 It is mostly in ruins. In the old royal precinct ( citadel or inner city) there are yet some 3000 houses ; it may be called either a village or a town. To the north-east of the great river is a sanghdrdma. The priests are few, but they are studious and of a pure and dignified character. From this going west along the side of the river, we find a stupa about 30 feet high. To the south of it is a stretch of deep water. The great merciful Lord of the World converted here some fishermen. In days long past, when Buddha was living, there were 500 fishermen who joined in partnership to fish for and catch the finny tribes, whereupon they entangled in the river stream a great fish with eighteen heads ; each head had two eyes. The fisher- men desired to kill it, hut Tatkagata being then in the country of Vaisali, with his divine sight saw what was going on, and raising within him a compassionate heart, he used this opportunity as a means for converting and directing (men). Accordingly, in order to open their minds, he said to the great congregation, “In the Vrijji country there is a great fish ; I wish to guide it (into the right way), in order to enlighten the fishermen; you therefore should embrace this opportunity.” 101 Juiien restores this to Chan- (arranged as a cross) at the old town suna. V. de St. Martin con- of Navandgarh in this territory (p. nects the name with Janaka and 449 op. cit.), and the respect which Janakapura, the capital of Mithila the Vajjians observed towards them, (Memoire, p. 368). Compare Cun- reminds us of the record of Hero- ningham, Anc. Geog., p. 445. The dotos respecting the veneration of interesting account the last writer the Skythiansfor the tombs (mounds) gives of the old mounds or stupas of their ancestors [Melpomene, 133). BOOK Til.] THE VAJJ1AN FISH-MONSTER. 79 On this the great congregation surrounding him, by their spiritual power passed through the air and came to the river- side. He sat down as usual, and forthwith addressed the fishermen : “ Kill not that fish. By my spiri- tual power I will open the way for the exercise of expe- dients, and cause this great fish to know its former kind of life ; and in order to this I will cause it to speak in human language and truly to exhibit human affections {feelings).” Then Tathagata, knowing it beforehand, asked (i the fish), “ In your former existence, what crime did you commit that in the circle of migration you have been born in this evil way and with this hideous body ? ” The fish said, “ Formerly, by the merit I had gained, I was born in a noble family as the Brahman Kapitha (Kie-pi-tha). Bely- ing on this family origin, I insulted other persons ; relying on my extensive knowledge, I despised all hooks and rules, and with a supercilious heart I reviled the Buddhas with opprobrious words, and ridiculed the priests by comparing them to every kind of brute beast, as the ass, or the mule, or the elephant, or the horse, and every unsightly form. In return for all this I received this monstrous body of mine. Thanks, however, to some virtuous remnants dur- ing former lives, I am born during the time of a Buddha’s appearance in the world, and permitted to see his sacred form, and myself to receive his sacred instruction and to confess and repent of my former misdeeds.” On this Tathagata, according to the circumstance, in- structed and converted him by wisely opening his under- standing. The fish having received the law, expired, and by the power of this merit was born in heaven. On this he considered his body, and reflected by what circum- stances he was thus born. So, knowing his former life and recollecting the circumstances of his conversion, he was moved with gratitude to Buddha, and, with all the Devas, with bended form he bowed before him and wor- shipped, and then having circumambulated him, he with- drew, and, standing apart, offered precious flowers and 8o RECORDS OF WESTERN COUNTRIES, [book vix. unguents in religious service. The Lord of the World having directed the fishermen to consider this, and on their account preached the law, they were all forthwith enlightened and offered him profound respect. Eepenting of their faults, they destroyed their nets, burnt their boats, and having taken refuge in the law, they assumed the religious habit, and by means of the excellent doctrine they heard came out of the reach of worldly influences and obtained the holy fruit (of Arhats). Going north-east from this spot about ioo li, we come to an old city, on the west of which is a stupa built by Asoka-raja, in height about ioo feet. Here Buddha, when living in the world, preached the law for six months and converted the Devas. Going north 140 or 150 paces is a little stUpa ; here Buddha, for the sake of the Bhikshus, established some rules of discipline. West of this not far is a stupa containing hair and nail relics. Tathagata for- merly residing in this place, men from all the neighbour- ing towns and villages flocked together and burnt incense, and scattered flowers, and lighted lamps and torches in his honour. Going north-west from this 1400 or 1500 li, crossing some mountains and entering a valley, we come to the country of Ni-po-lo (Nepala). Ni-po-lo (Nepal). This country is about 4000 li in circuit, and is situated among the Snowy Mountains. The capital city is about 20 li round. Mountains and valleys are joined together in an unbroken succession. It is adapted for the growth of cereals, and abounds with flowers and fruits. It produces red copper, the Yak and the Mingming bird ( jivanjiva ). In commerce they use coins made of red copper. The climate is icy cold ; the manners of the people are false and perfidious. Their temperament is hard and fierce, with little regard to truth or honour. They are unlearned but skilful in the arts ; their appearance is ungainly and BOOK VII.] MAGADHA. 81 revoltin':. There are believers and heretics mixed to- gether. The sahglidrdmas and Deva temples are closely joined. There are about 2000 priests, who study both the Grreat and Little Vehicle. The number of heretics and sectaries of different sorts is uncertain. The king is a Kshattriya, and belongs to the family of the Licchavas. His mind is well-informed, and he is pureand dignified in character. He has a sincere faith in the law of Buddha. Lately there was a king called Amsuvarman^ 02 (An- chu-fa-mo), who was distinguished for his learning and ingenuity. He himself had composed a work on “ sounds ” ( [Sabdavidyd ) ; he esteemed learning and respected virtue, aijd his reputation was spread everywhere. To the south-east of the capital is a little stream and a lake. If we fling fire into it, flames immediately arise ; other things take fire if thrown in it, and change their character. From this going back 103 to Vai&ili, and crossing the Ganges to the south, we arrive at the country of Mo-kie- t’o (Magadha). END OF BOOK VII. 102 In Chinese, Kwang-cheu : the only Amsuvarman in the lists of Nepal dynasties is placed by Prinsep immediately after Sivadeva, whose date he adjusted tentatively to A.D. 470. In Wright’s lists Siva- deva is omitted, and Ariisuvarman stands at the head of the Thakuri dynasty. In an inscription of Siva- deva, Amsuvarman is spoken of as a very powerful feudal chieftain, who probably ruled at first in the name of Sivadeva, but afterwards assumed the supreme power ; and in other in- scriptions dated Sam. 39 and 45, he is styled king, and the traditional account says he married the daugh- ter of his predecessor and began a new dynasty ; but it makes him contemporary with Vikramaditya of TJjjani (? cir. 540 to 580 A.D., Max Muller, India, p. 289). From Hiuen Tsiang’s allusion we should YOL. II. be inclined to place Amsuvarman’s reign about A.D. 580-600. His sis- ter Bhogadevi was married to a Prince Sdrasena, and by him was the mother of Bhogavarman and Bhag- yadevi. Amsuvarman was probably succeeded by Jishnugupta, of whom we have an inscription dated Sam. 48. If these dates refer to the Sri Harshaera, then Amsuvarman ruled about A.D. 644-652 — at the close of the lifetime of Hiuen Tsiang — which is rather late. See Wright’s History of NepoLl, p. 130 f. ; Prinsep’s Ind. Ant., vol. ii., U. T., p. 269 ; Ind. Ant., vol. ix. pp. 169-172. 103 But the pilgrim does not ap- pear himself to have gone into Nepal. He went to the capital of the Vrlj- jis, and there speaks from report. His return therefore must be calcu- lated from this place. F ( 82 ) BOOK VIII. Contains the First Part of the Account of the Country of Magadha ( Mo-kie-t’o). The country of Magadha (Mo-kie-t’o) 1 is about 5000 li in circuit. The walled cities have hut few inhabitants, but the towns 2 are thickly populated. The soil is rich and fertile and the grain cultivation abundant. There is an unusual sort of rice grown here, the grains of which are large and scented and of an exquisite taste. It is specially remarkable for its shining colour. It is commonly called “ the rice for the use of the great.” 3 As the ground is low and damp, the inhabited towns are built on the high uplands. After the first month of summer and before the second month of autumn, the level country is flooded, and communication can be kept up by boats. The manners of the people are simple and honest. The temperature is pleasantly hot; they esteem very much the pursuit of learning and profoundly respect the religion of Buddha. There are some fifty sanghdrdmas, with about 10,000 priests, of whom the greater number study the teaching of the Great Vehicle. There are ten Deva temples, occupied by sectaries of different persuasions, who are very numerous. To the south of the river Ganges there is an old city about 70 li round. Although it has been long deserted, its foundation walls still survive. Formerly, when men’s 1 Or, it may mean the chief city 3 This appears to be the rice or capital. called Mahdsdlt and Sugandhikd - Yih, the towns; Julien gives (Julien). villages. BOOK VIII.] PATAL1PUTRA. 83 lives were incalculably long, it was called Kusumapura (K’u-su-mo-pu-lo), 4 so called because the palace of the king had many flowers. Afterwards, when men’s age reached several thousands of years, then its name was changed to Pataliputra 5 * (Po-ch’a-li-tsu-ch’ing). At the beginning there was a Brahman of high talent and singular learning. Many thousands flocked to him to receive instruction. One day all the students went out on a tour of observation ; one of them betrayed a feeling of unquiet and distress. His fellow-students addressed him and said, “ What troubles you, friend ? ” He said, “I am in my full maturity ( beauty ) with perfect strength, and yet I go on wandering about here like a lonely shadow till years and months have passed, and my duties {manly duties ) 0 not performed. Thinking of this, my words are sad and my heart is afflicted.” On this his companions in sport replied, “We must seek then for your good a bride and her friends.” Then they supposed two persons to represent the father and mother of the bridegroom, and two persons the father and mother of the bride, 7 and as they were sitting under a Patali ( Po-clia-li ) tree, they called it the tree of the son- in-law. 8 Then they gathered seasonable fruits and pure 4 Explained in a note to mean Hiang-hu-kong-sh’ing, — the eity, or royal precinct, of the scented flower (kusuma). 5 The text seems to refer the foundation of this city to a remote period, and in this respect is in agreement with Diodoros, who says (lib. ii. cap. 39) that this city etrc- (paveaTaTi) Kal ^eyiart] was founded by Herakles. The Buddhist ac- counts speak of it as a village, Pataligama, which was being streng- thened and enlarged by Ajatasatru, contemporary of Buddha, for the purpose of repelling the advance of the Vrijjis. See Sac. Books of the East, vol. xi.pp. 16, 17; Bigandet, Life of Gaudama, p. 257 ; Fo-sho-hing- tsan-lcing, p. 249, n. 3 ; Cunningham, Anc. Geog. of India, p. 453. 6 So it seems, from the story following, the passage must be understood. Julien confines the meaning to his “ studies ” not yet completed. But there would be no point in the pretended marriage, if that were his regret. 7 This is the natural translation of the passage, and makes good sense without the alteration pro- posed by Julien. 8 That is, they made the tree the father-in-law of the student ; in other words, he was to marry the daughter of the tree, a Pdtali flower (Bignonia suaveolens). I can find no authority for Julien’s statement that the word son-in-law corresponds to Pdtali ; this statement is also re- peated by Eitel, Handbook, sub voc. Pdtala. 84 RECORDS OF WESTERN COUNTRIES, [book vnr. water, and followed all the nuptial customs, and requested a time to be fixed. Then the father 9 of the supposed bride, gathering a twig with flowers on it, gave it to the student and said, “This is your excellent partner; be graciously pleased to accept her.” The student’s heart was rejoiced as he took her to himself. And now, as the sun was setting, they proposed to return home ; but the young student, affected by love, preferred to remain. Then the other said, “ All this was fun ; pray come back with us ; there are wild beasts in this forest ; we are afraid they will kill you.” But the student preferred to remain walking up and down by the side of the tree. After sunset a strange light lit up the plain, the sound of pipes and lutes with their soft music (was heard), and the ground was covered with a sumptuous carpet. Sud- denly an old man of gentle mien was seen coming, sup- porting himself by his staff, and there was also an old mother leading a young maiden. They were accompanied by a procession along the way, dressed in holiday attire and attended with music. The old man then pointed to the maiden and said, “ This is your worship’s wife (lady).” Seven days then passed in carousing and music, 'when the companions of the student, in doubt whether he had been destroyed by wild beasts, went forth and came to the place. They found him alone in the shade of the tree, sitting as if facing a superior guest. They asked him to return with them, but he respectfully declined. After this he entered of his own accord the city, to pay respect to his relatives, and told them of this adventure from beginning to end. Having heard it with wonder, he returned with all his relatives and friends to the middle of the forest, and there they saw the flowering tree become a great mansion ; servants of all kinds were hurrying to and fro on every side, and the old man came forward and re- ceived them with politeness, and entertained them with all kinds of dainties served up amidst the sound of music. 9 We must suppose him to represent the tree, the real father. ASOKA-RAJA. BOOK VIII.] 85 After the usual compliments, the guests returned to the city and told to all, far and near, what had happened. After the year was accomplished the wife gave birth to a son, when the husband said to his spouse, “ I wish now to return, but yet I cannot bear to be separated from you {your bridal residence ) ; but if I rest here I fear the expo- sure to wind and weather.” The wife having heard this, told her father. The old man then addressed the student and said, “ Whilst living con- tented and happy why must you go back ? I will build you a house ; let there be no thought of desertion.” On this his servants applied themselves to the work, and in less than a day it was finished. When the old capital of Kusumapura 10 was changed, this town was chosen, and from the circumstance of the genii building the mansion of the youth the name hence- forth of the country was Pataliputra pura (the city of the son of the Patali tree). To the north of the old palace of the king is a stone pillar several tens of feet high ; this is the place where Asoka (Wu-yau) raja made “ a hell.” In the hundredth year after the Nirvdna of Tathagata, there was a king called A6oka (’O-shu-kia), who was the great-grandson of Bimbisara - raja. 11 He changed his capital from Eaja- griha to Patali (pura), and built an outside rampart to surround the old city. Since then many generations have 10 From this it would appear that Kusumapura was not on the same site as Pataliputra. Rajagrlha was the capital in the time of Ajiita^atru, and it was he who strengthened Pa- taliputra. In the next clause it is said that A6oka changed his capital from Rajagrlha to Pataliputra. He is described as the great-grandson of Bimbasara, and therefore the grand- sonjof Ajatasatru. The V&yu Pur Ana states that Kusumapura or Patali- putra was founded by Raja Uda- yasva, the grandson of Ajatasatru ; but the Mahdwanso makes Udaya the son of the king. See Cunning- ham, Anc. Geog., p. 453. 11 Hiuen Tsiang uses in this pas- sage the phonetic equivalents for Asoka, ’ O-shu-kia ; on this Dr. Old- enberg founds an argument that the king referred to is not Dharma- £oka, but Kala soka ( Vinaya Pitakam, vol.i.,Introd.,p. xxxiii.n.) But a note in the text states that ’ O-shu-kia is the Sanskrit form of Wu-yau; the latter in the Chinese form, signifying “sor- rowless.” For Bimbisara, seep. 102, n. 41. 86 RECORDS OF WESTERN COUNTRIES, [book viii. passed, and now there only remain the old foundation walls (of the city). The sahghardmas, Deva temples, and stupas which lie in ruins may be counted by hundreds. There are only two or three remaining (entire). To the north of the old palace , 12 and bordering on the Ganges river, there is a little town which contains about 1000 houses. At first when A£oka (Wu-yau) raja ascended the throne, he exercised a most cruel tyranny ; he constituted a hell for the purpose of torturing living creatures. He sur- rounded it with high walls with lofty towers. He placed there specially vast furnaces of molten metal, sharp scythes, and every kind of instrument of torture like those in the infernal regions. He selected an impious man 13 whom he appointed lord of the hell. At first every criminal in the empire, whatever his fault, was consigned to this place of calamity and outrage; afterwards all those who passed by the place were seized and destroyed. All who came to the place were killed without any chance of self-defence. At this time a Sramana, just entered the religious order, was passing through the suburbs begging food, when he came to hell-gate. The impious keeper of the place laid hold upon him to destroy him. The Sramana, filled with fear, asked for a respite to perform an act of worship and confession. Just then he saw a man bound with cords enter the prison. In a moment they cut off his hands and feet, and pounded his body in a mortar, till all the mem- bers of his body were mashed up together in confusion. The Sramana having witnessed this, deeply moved with pity, arrived at the conviction of the impermanence (anitya) of all earthly things, and reached the fruit of “exemption from learning” (Arhatship). Then the infernal 12 This may refer to Kusumapura, man; Julien has “ un troupe de the “ flowery palace ” city, or to the scclerats.” The story of this place palace in the old town of Patali- of torment is found also in Fa-hian, putra. cap. xxxii. 11 There seems to be only one book viii.] THE EARTH-PRISON OF ASOKA. 87 lictor said, “ How you must die.” The Sramana having •become an Arhat, was freed in heart from the power of birth and death, and so, though cast into a boiling caldron, it was to him as a cool lake, and on its surface there appeared a lotus flower, whereon he took his seat. The infernal lictor, terrified thereat, hastened to send a messenger to the king to tell him of the circumstance. The king having himself come and beheld the sight, raised his voice in loud praise of the miracle. The keeper, addressing the king, said, “ Maharaja, you too must die.” “ And why so ? ” said the king. “ Because of your former decree with respect to the infliction of death, that all who came to the walls of the hell should be killed ; it was not said that the king might enter and escape death.” The king said, “ The decree was indeed established, and cannot be altered. But when the law was made, were you excepted ? You have long destroyed life. I will put an end to it.” Then ordering the attendants, they seized the lictor and cast him into a boiling caldron. After his death the king departed, and levelled the walls, filled up the ditches, and put an end to the infliction of such horrible punishments. To the south of the earth-prison (the hell), and not far off, is a stHpa. Its foundation walls are sunk, and it is in a leaning, ruinous condition. There remains, however, the crowning jewel of the cupola . 14 This is made of carved stone, and has a surrounding balustrade . 15 This was the 14 Skai pao, the distinctive or simulated relic -box, but represents strong ornament. It seems to refer the first heaven, or the Trayastrim- to “ the tee' ( htt ),” as it is called > 4 as heaven of Sakra and the thirty - the ornamental enclosure above the two Devas. The Devas, therefore, are cupola would represent the region constantly represented in the sculp- of the heaven of the thirty-three tures as surrounding this enclosure Devas. and offering their gifts, in token of 15 So the dome of Saiichi is sur- the relics of Buddha (his hair, golden mounted as restored by Mr. Fer- bowl, &c. ), taken there for worship, gusson, Tree and Serpent Worship, The Tee or Hti is the cone of metal pi. ii. (see also the remarks of the circles, raised above this enclosed same writer, op. cit. p. 100, 1st ed.) space, representing the lands (khet- The enclosed space or box on the sum- tag, or kshetras) above the Trayas- mit of the stupa is not, however, a trim. 4 as heaven. 88 RECORDS OF WESTERN COUNTRIES, [book viii. first (or, one) of the 84,000 (stHpas). Asoka-raja erected it by the power (merit) of man 16 in the middle of his royal precinct (or palace). It contains a clring (measure) of relics of Tathagata. Spiritual indications constantly manifest themselves, and a divine light is shed round it from time to time. After King ASoka had destroyed the hell, he met Up a- gupta, 17 a great Arhat, who, by the use of (proper) means, 18 allured him in a right way according as the opportunity (or, springs of action, i.e., his power or ca- pacity to believe) led, and converted . him. The king addressed the Arhat and said, “ Thanks to my acquired merit in former births, I have got (by promise) my kingly authority, but in consequence of my faults I did not, by meeting Buddha, obtain conversion. Now, then, I desire in all the greater degree to honour the bequeathed re- mains of his body by building sttipas.” The Arhat said, “ My earnest desire is that the great king by his merits may be able to employ the invisible powers (the spirits) as agents in fulfilling his vow to pro- tect the three precious ones.” And then, because of the opportune occasion, he entered largely on the narrative of his offering the ball of earth, and on that account of Buddha’s prediction, as the origin of his desire to build. 19 The king having heard this, was overpowered, and he summoned the spirits to assemble, and commanded them, saying, “ By the. gracious disposal and spiritual efficacy of the guiding power of the King of the Law I have become, as the result of pay good actions in former states of life, the highest amongst them. (I wish now) with especial care 16 Or it may probably be “ by his and refers the offering to the charity religious merit as a man.” of Asoka in giving Jambudvipa to 17 For some remarks on Upagupta the priests. But it is plain that no (Kin-hu), see vol. i. p. 182, n. 48. prediction of Buddha hinged on this. 18 Up&ya, expedients or skilful use Kanishka is said also to have been of means. converted by the relation of a predic- 39 The offering of the ball of earth tion referring to him made by Bud- refers to the circumstance related dha, and explained by a shepherd by Fa-hian at the opening of chap. boy. xxxii. Julien has overlooked this, BOOK Till.] BUILDING STUPAS. 89 to prepare a means of paying religious worship . to the bequeathed body of Tathagata. Do you, then, spirits and genii, by your combined strength and agreement of pur- pose, raise stitpas for the relics of Buddha throughout the whole of Jambudvipa, to the very last house of all 20 (i.e., to the extremity of the land). The mind (or purpose) is mine, the merit of completing it shall be yours. The ad- vantage to be derived from this excellent act of religion I wish not to be confined to one person only ; let each of you, then, raise a building in readiness {for completion ), and then come and receive my further commands.” Having received these instructions, the genii com- menced their meritorious work in the several' quarters where they were ; and having finished the task {so far), they came together to ask for further directions. Asoka- raja (Wu-yau-wang) having opened the stupas of the eight countries where they were built, divided the relics, and having delivered them to the genii, he addressed the Arhat 21 and said, “ My desire is that the relics should be dsposited in every place at the same moment exactly : although ardently desirous of this, my mind has not yet been able to perfect a plan for accomplishing it .” 22 The Arhat addressed the king and said, “ Command the genii to go each to his appointed place and regard the sun . 23 When the sun becomes obscured and its shape as if a hand covered it, then is the time : drop the relics into the stupas.” The king having received these intructions, gave orders accordingly to the genii to expect the ap- pointed day. Meantime the king, Asoka, watching the sun’s disc, 20 The text is difficult. Julien ing of the passage. Julien trans- translates it “dans chaque ville lates it, “my desire is not yet possedant un keou-tchi (un koti de accomplished.” His desire was to souvarnas).” This may be correct, find out a plan or method for de- but the phrase mwan keou chi seems positing the relics at the same in- to me to refer to the full tale of in- stant. habited places — everywhere. 23 Or it may be, “ await an ap- 21 That is, Upagupta. pointed day.” 22 Such appears to be the mean- 90 RECORDS OF WESTERN COUNTRIES, [book viii. •waited for the sign ; then at noon (or the day) the Arhat, by his spiritual power, stretched forth his hand and con- cealed the sun. At the places where the stupas had been built for completion, all (the genii 2 *) observing this event, at the same moment concluded the meritorious under- taking. By the side of the stiXpa, and not far from it, in a vihdra, is a great stone on which Tathagata walked. There is still the impression of both his feet on it, about eighteen inches long and six inches broad ; both the right and left impress have the circle-sign , 25 and the ten toes are all fringed with figures of flowers (or flower scrolls) and forms of fishes, which glisten brightly in the light (morning light). In old time Tathagata, being about to attain Nirvana , was going northward to Kusinagara, when turning round to the south and looking back at Magadha, he stood upon this stone and said to Ananda, “ Now for the very last time I leave this foot-impression, being about to attain Nirvana, and looking at Magadha. A hundred years hence there shall he a King Asoka ; 26 he shall build here his capital and establish his court ; he shall protect the three religious treasures and command the genii.” When Asoka (Wu-yau) had ascended the throne, he changed his capital and built this town ; he enclosed the stone with the impression; and as it was near the royal precinct, he paid it constant personal worship. Afterwards the kings of the neighbourhood wished to carry it off to 24 So it must signify, not the in- 26 It is plain that this prediction habitants of the several places, but concerning Wu-yau-wang, supposed the genii who were awaiting the by Oldenberg always to refer to signal. Dharmasoka (see above, note 1 1 ), re- 25 The circle-sign is the chakra; lates to O-chu-kia or Kfilasoka, for this is the principal mark on the it was he, the grandson of Ajatasa- sole of Buddha’s feet ; see Alabas- tru, who established his capital at ter’s Wheel of the Law , p. 286 Pataliputra ; so also in the next and plate. Julien translates the sentence. Hiuen Tsiang probably passage as if the chakra were visible translated all the records relating on the right and left of the feet, to Asoka as though referring to the instead of on the right and left same person, using either ’O-shu-kia imprint of the feet. or ’O-yu, or Wu-yau, indifferently. BOOK VIII.] PILLAR INSCRIPTION. 9i their own country; but although the stone is not large, they could not move it at all. Lately Sasanka-raja, when he was overthrowing and destroying the law of Buddha; forthwith came to the place where that stone is, for the purpose of destroying the sacred marks. Having broken it into pieces, it came whole again, and the ornamental figures as before ; then he flung it into the river Ganges, but it came back to its old place. By the side of the stone is a stupa, which marks the place •where the four past Buddhas walked and sat down, the traces of which still remain. By the side of the vihdra which contains the traces of Buddha, and not far from it, is a great stone pillar about thirty feet high, with a mutilated inscription on it. This, however, is the principal part of it, viz., “Asoka-raja with a firm principle of faith has thrice bestowed Jam- budvipa as a religious offering on Buddha, the Dharma, and the assembly, and thrice he has redeemed it with his jewels and treasure ; and this is the record thereof.” Such is the purport of the record. To the north of the old palace is a large stone house. It looks outside like a great mountain, and within it is many tens of feet wide. This is the house which A6oka- raja commanded the genii to build for his brother who had became a recluse. Early in his life Asoka had a half-brother ( mothers brother) called Mahendra 27 (Mo- hi-in-to-lo), who was born of a noble tribe. In dress he arrogated the style of the king ; he was extravagant, wasteful, and cruel. The people were indignant, and the ministers and aged officers of the king came to him ( the king), and remonstrated thus, “Tour proud brother as- sumes a dignity as though he were some great one in comparison with others. If the government is impartial, 17 Mahendra (translated Ta-ti, ary sent to Ceylon. See Maha- great ruler) is generally spoken of wanso, Tumour's transl., p. 76. as the son of Asoka. The Sim- Dr. Oldenberg doubts the truth halese historical works speak of of this tradition. Vinayapitaka, i., him as the first Buddhist mission- Introduction, lii. 92 RECORDS OF WESTERN COUNTRIES, [book tiii. then the country is contented ; if men are agreed, then the ruler is in peace : these are the principles which have been handed down to us from our fathers. We desire that you will preserve the rules of our country, and de- liver to justice those who would change them.” Then Asoka-raja addressed his brother as he wept, and said, “ I have inherited (as my rule of) government the duty of protecting and cherishing the people ; how then have you, my brother, forgotten my affection and my kind- ness ? It is impossible at the very beginning of my reign to neglect the laws. If I punish you, I fear the anger of my ancestors; on the other hand, if I excuse you, I fear the opinion of the people.” Mahendra, bowing his head, replied, “ I have not guarded my conduct, and have transgressed the laws of the country; I ask only an extension of my life for seven days.” On this the king placed him in a dark dungeon, and placed over him a strict guard. He provided him with every kind of exquisite meat and every necessary article. At the end of the first day the guard cried out to him, “ One day has gone ; there are six days left.” The sixth day having expired, as he had greatly sorrowed for his faults and had afflicted (disciplined) his body and his heart, he obtained the fruit of sanctity ( became an Arliat ) ; he mounted into the air and exhibited his miraculous powers (spiritual traces). Then separating himself from the pollution of the world, he went afar, and occupied the mountains and valleys (as a recluse). A^oka-raja, going in his own person, addressed him as follows, “ At first, in order to put in force the laws of the country, I desired to have you punished, but little did I think you would have attained to this highest rank of holiness . 28 Having, however, reached this condition of detachment from the world, you can now return to your country.” 28 That you would have mounted up in pure conduct to attain to and possess this holy fruit. BOOK VIII.] HOUSE BUILT BY GENII. 93 The brother replied, “ Formerly I was ensnared in the net of ( worldly ) affections, and my mind was occupied with love of sounds (music) and beauty ; but now I have escaped all this (the dangerous city), and my mind delights in (the seclusion of) mountains and valleys. I would fain give up the world for ever (men's society) and dwell here in solitude.” The king said, “ If you wish to subdue your heart in quiet, you have no need to live in the mountain fastnesses. To meet your wishes I shall construct you a dwelling.” Accordingly he summoned the genii to his presence and said to them, “ On the morrow I am about to give a magnificent feast. I invite you to come together to the assembly, but you must each bring for your own seat a great stone.” 29 The genii having received the summons, came at the appointed time to the assembly. The king then addressed them and said, “ The stones which are now arranged in order on the ground you may pile up, and, without any labour to yourselves, construct of them for me an empty house.” The genii having received the order, before the day was over finished the task. ASoka- raja then himself went to invite his brother to fix his abode in this mountain cell. To the north of the old palace, and to the south of “ the hell,” is a great stone with a hollow trough in it. Asoka- raja commissioned the genii as workmen to make this hollow (vase) to use for the food which he gave to the priests when he invited them to eat. To the south-west of the old palace there is a little mountain. In the crags and surrounding valleys there are several tens of stone dwellings which Asoka-raja made for Upagupta and other Arhats, by the intervention of the genii. By the side of it is an old tower, the ruins of which are a mass of heaped-up stones. There is also a pond, the gentle ripples of which play over its surface as pure as a 29 Compare Fa-Man, chap, xxvii. / 94 RECORDS OF WESTERN COUNTRIES, [book viii. mirror. The people far and near call it the sacred water. If any one drinks thereof or washes in it, the defilement of their sins is washed away and destroyed. To the south-west of the mountain is a collection of five stupas. The foundations are lofty but ruinous ; what remains, however, is a good height. At a distance they look like little hills. Each of them is several tens of paces in front. Men in after-days tried to build on the top of these little sthpas. The records of India state, “ In old time, when A£oka-raja built the 84,000 stupas, there was still remaining five measures of relics. Therefore he erected with exceptional grandeur five other stupas, re- markable for their spiritual portents ( miraculous exhibi- tions), with a view to indicate the fivefold spiritual body of Tathagata. 30 Some disciples of little faith talking together argued thus, 'In old time Nanda-raja 31 built these five (stupas) as' treasure-places for his wealth (seven precious substances).' In consequence of this gossip, in after-time a king of insincere faith, and excited by his covetousness, put his troops in movement, and came with his followers to dig (the stupas). The earth shook, the mountains bent (fell), and the clouds darkened the sun, whilst from the sthpas there came a great sound like thunder. The soldiers with their leaders fell backward, and the elephants and horses took to flight. The king thus defeated, dared no longer to covet (the treasures). It is said, moreover (i.e., in the Indian records), ‘ With respect to the gossip of the priests there has been some doubt expressed, but we believe it to be true according to the old tradition.’ ” 30 Literally, the body of the law earth under one umbrella ( Vishnu- of Tathagata ( Ju-lai ) divided into Purdna, p. 466, Wilson’s translation), five parts. It may refer to the five In the Mahdvanso he is called skandhas ; these are rdpa ( sih ), Dhana-nando, because he personally vedand (sheu), samjn&na {suing), devoted himself to the hoarding of s&nskdra (king), vijndna (chi). treasure (Max Muller, Hist. Anc. 31 This refers to N anda, the son Sansc. Lit., p. 281). The state- of Mahananda, called Mahapadma, ment in the text, derived from “the who was exceedingly avaricious, old records of India,’’ appears to He was the son of a woman of the identify Nanda with Asoka, i.e., Sudra class. He brought the whole Kalasoka. book vin.] THE OFFERING OF ASOKA. 55 • To the south-east of the old city there is the sanghd- rdma called K’iu-cha-’o-lan-mo 32 (Kukkutarama), which was built by Asoka-raja when he first became a believer in the religion of Buddha. It was a sort of first-fruit (; preparation in planting the root of virtue), and a pattern of majestic construction {lofty building). He gathered there a thousand priests ; a double congregation of lay people and saints made their offerings of the four neces- sary things, and provided gratuitously all the articles for use. This building has long been in ruins, but the founda- tion walls are still preserved. By the side of the sanghdrdma is a great stupa called ’O-mo-lo-kia (Amalaka), which is the name of a fruit used as a medicine in India. King A^oka having fallen sick and lingering for a long time, felt that he would not recover, and so desired to offer all his possessions ( gems and valuables) so as to crown his religious merit (to plant high the field of merit). The minister 33 who was carrying on the government was unwilling to comply with his wish. Some time after this, as he was eating part of an Amalaka fruit, he playfully 34 put the half of it (in the hand of the king) for an offering. Holding the fruit in his hand he said with a sigh to his minister, “Who now is lord of Jambudvipa?” The minister replied, “ Only your majesty.” The king answered, “Not so! I am no longer lord; for I have only this half fruit to call my own ! Alas ! the wealth and honour of the world are as difficult to keep as 32 This convent or sanghdrdma must not be confounded with the Kukkutapadagiri, near Gaya. See Fa-hian, cap. xxxiii. p. 132 n., also Arch. Survey of India, vol. xv. p. 4; Ind. Ant., vol. xii. p. 327; compare also J ulien’s remark (p. 428, n. 1 ). 33 It may be “ministers;” the story of the text is found among Asvaghosha’s sermons. It is No. 26 as given in the Abstract of Four Lectures, p. 103. 34 In a trifling way. This transla- tion is difficult. Julien translates it as though the king were amused as he played with the fruit, until he had reduced it to a half. This transla- tion is more agreeable to the text. But, on the other hand, in A^vagho- sha’s rendering of the story, he says that the minister offered the king a half Amala fruit, to bestow in charity'. The translation I have given requires the substitution of tan (to give in charity) for lan (cooked or thoroughly dressed). 96 RECORDS OF WESTERN COUNTRIES, [book viii. it is to preserve the light of a lamp in the wind ! My wide-spread possessions, my name and high renown, at close of life are snatched from me, and I am in the hands of a minister violent and powerful. The empire is no longer mine ; this half fruit alone is left ! ” Then he commanded an attendant officer to come, and he addressed him thus : “Take this half fruit and offer it in the garden {drama) of the cock (• monastery ) to the priests, and speak thus to the venerable ones, ‘ He who was formerly lord of Jambudvipa, but now is master of only this half Amala fruit, bows down before the priests {chief priest). I pray you {on behalf of the Icing) receive this very last offering. All that I have is gone and lost, only this half fruit remains as my little possession. Pity the poverty of the offering, and grant that it may increase the seeds of his religious merit.’ ” The Sthavira, in the midst of the priests, spake thus in reply : “ Asoka-raja by his former deeds may hope to recover. Whilst the fever has held his person, his avari- cious ministers have usurped his power and amassed wealth not their own. But this offering of half a fruit will secure the king an extension of life.” The king having recovered from his sickness, gave large offerings to the priests. Moreover he ordered the manager of the affairs of the convent (Tin-see — Karmmadana) to preserve the seeds 35 of the fruit in a vessel of liquid fit for the purpose, and he erected this stdpa as a mark of gratitude for his prolonged life . 36 To the north-west of Amalaka sttipa, in the middle of an old sahghdrdma, is a stdpa; it is called “establishing the sound of the ghantd {Kin-t'i).” At first there were about ioo sahghdr&mas in this city; the priests were grave 35 Or, the stone or kernel. The be addressed to the other priests, Karmmadana is the steward of the and not to the messenger from the convent. king. It appears to me that they 36 This passage is obscure, and were made in reply to the king’s the translation I give is not in message, and include in them a agreement with ,M. Julien’s. He promised anticipation of the king’s makes the words of the Sthavira to recovery. BOOK VIII.] NAGARJUNA. 97 and learned, and of high moral character. The scholars among the heretics were silent and dumb. But afterwards, when that generation of priests had died out, their suc- cessors were not equal to those gone before. Then the teachers of the heretics, during the interval, gave themselves to earnest study with a view to the mastery. Whereupon they summoned their partisans, numbering ioooto 10,000, to assemble together within the priest’s precincts, and then they addressed them saying, with a loud voice, “ Strike loudly the ghantd and summon all the learned men ; let the foolish ones also stop and dispute ; if we are wrong, let them overthrow us ” (or, to overthrow their errors). They then addressed the king and asked him to decide between the weak and the strong. And now the heretical masters were men of high talent and marked learning ; the priests, although numerous, were weak in their points of verbal discussion. The heretics said, “We have got the victory; from this time forth let no sanghdrdma dare to sound the ghantd to call together a congregation.” The king confirmed this result of the discussion, and, in agreement with it, bound the priests to the penalty. They on their part retired with shame and chagrin. For twelve years the ghantd was not sounded. At this time lived (Na-kia-’o-la-chu-na) Nagarjuna Bodhisattvain Southern India, as a youth of high renown for scholarship. When grown up he assumed a lofty title. Giving up his home and its pleasures, he practised himself in the acquisition of the deepest and most excellent principle of learning, and arrived at the first earth ( the first degree). He had a great disciple called (Ti-po) Deva, a man illustrious for wisdom and spiritual energy. This man, arousing himself to action, said, “At Yai^ali the followers of learning ( Buddhist learners ) have been defeated in argument by the heretics, and now for twelve years, days, and months together, they have not sounded VOL. 11. G 9S RECORDS OF WESTERN COUNTRIES, [book tiii. the ghantd. I am bold enough to wish to overturn the mountain of heresy and to light the torch of true religion.” Nagarjuna replied, “ The heretics of Vaisali are singu- larly learned; you are no match for them. I will go myself.” Deva said, “ In order to trample down some rotten stems why should we overthrow a mountain ? I am bold enough to think that by the instructions I have received I can silence all the heretics. But let my master assume the side of the heretics, and I will refute you according to the points of the thesis ; and according as the question is decided, let my purpose to go or not be settled.” Then Nagarjuna took the side of the heretics, and Deva set himself to overthrow his arguments. After seven days Xagarjuna lost his superiority ( was defeated ), and said with a sigh, “ False positions are easily lost ; erroneous doctrines are defended with difficulty. You yourself can go ; you will overthrow those men.” Deva Bodhisattva’s early reputation being known to the heretics of Vaisali, they forthwith called an assembly, and went at once to the king, saying, “ Maharaja ! you formerly condescended to attend to us and bind the Sramanas, not to sound the ghantd. We pray you issue an order that no foreign Sramana be allowed to enter the city, lest they should combine together to bring about an alteration in the former law.” The king consented to their request, and gave strict orders to his officers to carry it out (to spy narmwly). , Deva having come to the city, was not able to enter it ; having understood the order, he made arrangements to change his garments, and wrapped up his kashdya robe in a bundle of grass ( shrubs ) ; then tucking up his gar- ments, he went straight on with his bundle on his back, and entered the city. Having come to the middle of the city, he threw away his grass bundle, put on his robes, and came to this sanghdrama, intending to stop there. BOOK VIII.] DE V A SOUNDS THE GHANTA. 99 Knowing few people there, he had no place to lodge, and so he took up his night’s rest in the Ghanta Tower, and at early dawn he struck it (the ghanta) with all his might. The people hearing it, on investigating the matter, found that the stranger of yesternight was a travelling Bhikshu. "Forthwith all the sanghdrdmas repeated the sounds (of the ghantd). The king hearing the noise, and inquiring about it closely, could not ascertain the origin of it all ; coming to this sahghdrama, they at length charged Deva with the deed. Deva answering said, “ The ghantd is struck to assemble the congregation ; if it is not used for that pur- pose, what use is it ? ” The king’s people answered, “ In former days the con- gregation of priests having been defeated in argument, it was decided the ghantd should not be sounded any more, and this is twelve years since.” Deva said, “ Is it so ? Nevertheless, I venture to sound afresh the drum of the law.” The messenger told the king saying, “ There is a strange Sramana who wishes to wipe out the former disgrace (of the priests).” Then the king- assembled the men of learning (the Buddhists), and said, by way of decree, “ Whoever is defeated shall die, as a proof of his inferiority.” Then the heretics came together with their flags and drums, and began to discuss together with respect to their opinions ; each displayed the point of his argument to his best ability. Then Deva Bodhisattva, having mounted the preaching-throne, attending to their former arguments, and following each point, refuted them one by one. In less than one hour he refuted the sectaries, and the king and his ministers being satisfied, raised this venerable monument in honour of his extreme virtue (reverence). To the north of the stupa built where the ghantd was ioo RECORDS OF WESTERN COUNTRIES, [book viii. sounded is an old foundation. This was the dwelling- place of a Brahman that was inspired by demons. At the beginning there was in this city a Brahman who had constructed for himself a hut in a wild and desert spot far from the haunts of men ; he sacrificed to demons, seeking religious merit. By the assistance of such spiritual connection he discoursed in a high tone and disputed with eagerness. The report (echo) of his elo- quent discourses resounded through the world. If any one came to propose a difficult question, he answered him after letting down a curtain. Old men of learning and of high talent could not wrest from him his pre- cedence. Officers and people were silenced in his pre- sence, and looked on him as a saint. At this time lived Asvaghosha Bodhisattva (’ O-shi-po-kiu-sha-pu-sa ). 37 His wisdom embraced all subjects, and in his career he had traversed the arguments of the three Vehicles ( Little , Great, and Middle Vehicle ? ). He constantly spoke (about the Brdhman ) thus: “This Brahman is learned - without a master ; he is skilful without examining the ancients ; he lives apart in the gloomy desert, and arrogates a great name. It is all done by the connivance of the evil spirits and the assistance of occult powers ; this is the way he does it ! Men, therefore, on account of his elo- quence derived from the devil, are unable to reply, and exalt his renown and say he is invincible. I will go to his place, and see what all this means, and expose it.” Forthwith he went to his cabin and addressed him thus : “ I have long felt respect for your illustrious quali- ties; pray keep up your curtain whilst I venture to 37 Translated into Chinese by posed hymns for Buddhist worship Ma-ming, “the voice of the horse.” (op. cit., p. 141). Nagarjuna also For some remarks respecting him, was a poet, and composed a work see Abstract of Four Lectures , p. 95 called Sukrid lekka (or likh), which ss. He is spoken of as the twelfth he dedicated to his patron, Sadvaha, Buddhist patriarch. According to king of Southern Kosala ( I-tsing , k. Tibetan accounts, he is the same as iv. fol. 5 b.) Matrijeta (mother-child), who com- BOOK VIII.] ASVAGHOSHA. IOI express my mind to you.” But the Brahman, maintaining an air of proud indifference, let down his curtain in order to reply, and to the end would not face his adversary. Asvaghosha feeling in his heart the presence of the evil spirits, his feelings revolted, and he finished the discussion ; but as he retired he said, “ I have found him out, and he shall be overthrown.” Going straight- way to the king, he said, “Pray condescend to permit me to propose a subject and discuss it with that lay- doctor ! ” The king, hearing the request, -said with feeling, “ Do you know your man ? Unless well learned in the three vidy&s and in the six supernatural faculties, who can discuss with him ? ” Giving permission, he himself or- dered his chariot in order to be present during the discus- sion, and to decide as to the victory. Then ASvaghosha discoursed on the minute words of the three Pitakas, and alluded to the great principles of the five Vidyds, and nicely divided the length and breadth of his argument with a high and various discourse. Then the Brahman following in the argument, ASvaghosha said, “ You have lost the thread of the subject. You must follow my points consecutively.” The Brahman then was silent and closed his mouth. Asvaghosha finding fault, said, “ Why do you not solve the difficulty ? Call the spirits to your help to give you words as quickly as you can ; ” and then he lifted up his curtain to see how he looked. The Brahman, terrified, cried out, “ Stop ! stop ! ” Asvaghosha, retiring, said, “ This doctor has forfeited his high renown. ‘ A hollow fame lasts not long/ as the saying is.” The king answered and said, “ Without the eminent ability of a master, who can detect the errors of the ignorant ! The acumen of the person who knows men casts honour on his ancestors, and shuts out possibility of 102 RECORDS OF WESTERN COUNTRIES, [book vm. superiority among his successors. The country has a standing rule that such a person should ever be honoured and remembered.” Leaving the south-west angle of the city and going about 200 li , 38 there is an old ruined sanghdravia, by the side of which is a stupa which from time to time reflects a divine light and displays many miracles. This place is frequented by crowds from a distance and near by, who offer up their prayers 39 in worship. There are traces where the four past Buddhas sat and walked to and fro. To the south-west of the old sanghdrama about ioo li is the sanghardma of Tiladaka (Ti-lo-shi-kia ). 40 This building has four halls, belvideres of three stages, high towers, connected at intervals with double gates that open inwards (deeply). It was built by the last descendant of Bimbisara-raja (Pin-pi-sha-lo ). 41 He made much of high talent and exalted the virtuous. Learned men from different cities and scholars from distant countries flock 33 In the French translation the distance given is 200 paces. The text does not require the distance of 200 li to be reckoned in a south- westerly direction from the city ; the construction, indeed, is- unusual, and it is possible that the symbol yu (corner) is an error for king (going) ; but as it stands, the text reads, “ about two hundred li (from) the south-west angle of the city there is,” &c. If the text be correct, some of the difficulties noticed by Cun- ningham (A nc. Geog. of Ind., p. 456) will be explained. 3J Make their requests in worship. Whatever the theory is as to the possibility of prayer in the Buddhist religion, the fact remains that prayer was offered up. 40 So Cunningham restores it. And the symbol shi may represent da as in Chandaka. It might also be made to represent Darsika, and as the last descendant of Bimbisara- raja was Naga-dasaka, I thought at one time that this might be the right restoration. But I-tsing gives Ti- lo-ch’a as an alternative reading (Nan hae, k. iv. fol. 12 b. ), which can only represent Tilada (as in Man ch'a for Mandaka, &c.) This monastery of . Tiladaka was three yojanas west of Nalanda, or about twenty-one miles (Vie de H. T. , p. 2 1 1 ). In this last passage Hiuen Tsiang notices that there was an eminent priest called Pi’ajnabhadra residing in this monastery when he visited it. When I-tsing was there a few years later, there was a priest called Prajnachandra there. Prof. Max Muller by some mistake has placed this temple of Tiladaka in Surat (India, p. 312), and he speaks of it as Si-ra-chu, but it is not so in I-tsing. 41 Or Vimbasara, juice of the Bimba ’ (Bryonia grandis ), (see ante, p. 85) his descendant Na.gada. 4 aka, who appears to have preceded the nineNandas ; he seems to be the same as Maha-Nandin. Conf. R. David’s Numis. Orient., pp. 50 and 45. Is he the same as Kalasoka ? Lassen, Ind. Alt., voL i. p. 859, and Anh., p. xxxviii. book viii.] CLOUD-STONE MOUNTAIN. 103 together in crowds, and reaching so far, abide in this sanghdrdma. There are 1000 priests in it who study the Great Vehicle. In the road facing the middle gate there are three viharas, above which are placed the connected succession of metal rings ( circles ) with bells suspended in the air ; below they are constructed storey above storey, from the bottom to the top. They are surrounded by railings, and the doors, windows, the pillars, beams, and staircases are all carved with gilt copper in relief, and in the intervals highly decorated. The middle vihara contains an erect image of Buddha about thirty feet high. On the left is an image of Tara ( To-lo ) Bodhisattva ; 42 on the right, one of Avalokitesvara (Kwan-tsz’-tsai) Bod- hisattva. Each of these images is made of metallic stone; their spiritually composed appearance inspires a mysterious awe, and their influence is felt from far {or, spreads far). In each vihdrct there is a measure of relics which emit a supernatural brilliancy, and from time to time shed forth miraculous indications. To the south-west of the Tiladaka sanghdrdma about 90 li we come to a great mountain of blue-clouded ( variegated ) marble, 43 dark and tangled with wood. Here the divine Rishis dwell ; poisonous snakes and savage dragons in- habit their dens, whilst numerous beasts and birds of prey dwell in the forests. On the top is a large and remark- able rock, on which is built a stupa about ten feet or so high. This is the place where Buddha entered on ecstatic meditation. Of old, when Tathagata descended as a spirit {to he lorn ), 44 he rested on this rock, and entered here the samddhi called “ perfectly destroyed,” and passed the night so. Then the Devas and spiritual saints offered 42 Tara, said to be a female deity dark clouds.” This may be so ; the of Tibetan origin, worshipped by the original is literally, “cloud-rock- followers of the Yogachara school dark-tangled.” (Eitel). Taravati is also a form of 44 The phrase Kiang sliin, de- Durga. Ind. Ant., vol. x. p. 273. scend spiritually, is generally ap- 43 Yunshih is “variegated marble” plied to the incarnation of Buddha ; (cloud-stone). Whether this be the in this passage, however, it may meaning in the text it is difficult to simply mean “ descended as a say. Julien gives “ enveloped with spirit.” 104 RECORDS OF WESTERN COUNTRIES, [book yiii. their offerings to Tathagata, and sounded the drums and heavenly music, and rained down great flowers. Tatha- gata leaving his ecstasy, the Devas all reverenced him, and raised a stupa composed of gold, silver, and precious stones. Now so long time has elapsed since then, that the precious substances are changed into stone. No one has visited the spot for ages ; but looking at the mountain from a distance, one can see different kinds of beasts and snakes turning round it to the right. The Devas and Rishis and spiritual saints accompany them in a body, praising and worshipping. On the eastern summit of the mountain there is a st&pa. Here Tathagata formerly stood for a time behold- ing the country of Magadha. To the north-west of the mountain 30 li or so, on a de- clivity of the mountain, is a sahglidrama ; it is flanked by a high precipice, and the lofty walls and towers stand up in in- tervals of the rocks. The priests are about fifty in number, who all study the great Vehicle. This is the place where Gunamati (Kiu-na-mo-ti) Bodhisattva overcame the here- tic. In the early time there was in this mountain a heretic called Madhava(Mo-ta-po),who at first folio-wed the law of the Safikhya (Seng-kie) system, and practised the acquire- ment of wisdom. He had studied to the bottom the doctrine of “ the extreme void,” as found in the orthodox and errone- ous (books). His fame was great, and surpassed that of former teachers, and outweighed all then living. The king honoured him exceedingly, and named him “ the treasure of the country.” The ministers and people regarded him with admiration, and spoke of him as “ the teacher of the household.” The learned men of the neighbouring coun- tries acknowledged his merits and honoured his virtue, and compared him to the most eminent of his prede- cessors ; a man, verily ! highly accomplished. He had as his means of subsistence two towns of the district, and the surrounding houses paid him for the privilege of build- ing ( tenant dices ?). BOOK VIII.] GUN AM ATI. 105 At this time in Southern India there lived Gunamati 45 Bodhisattva, who in his youth had displayed great talents and acquired in early life a brilliant reputation. By close study he had penetrated the meaning of the three Pitakas, and investigated the four truths . 46 Hearing that Madhava discussed on the most mysterious and subtle questions, he desired to humble him by overcoming him (in argument). He ordered one of his followers to carry a letter thus written (to his adversary) : “ I have heard with all respect of Madhava’s virtuous ease. You must now, without thought of fatigue, take up again your ancient studies, for in three years’ time I intend to overthrow your brilliant reputation.” And so in the second and third years he sent a messen- ger with the same tidings ; and now when he was about to go to meet him, he again wrote a letter, saying : “ The appointed period has expired ; your studies, such as they are, I am now coming (to investigate ) ; you ought to know the fact.” Madhava now was alarmed, and gave orders to his dis- ciples and to the inhabitants of the towns : 47 “ From this time forth give no hospitality to the Sramana heretics; let this order be generally known and obeyed.” At this time Gunamati Bodhisattva, with his staff in hand, arrived at the town of Madhava. The people who guarded the town, in agreement to the order, would give him no hospitality . 48 The Brahmans, moreover, deriding him, said, “ What mean you by your shaven head and your singular dress ? Begone from this ! there is no place here for you to stop.” 45 Translated by the Chinese “ vir- tue and wisdom ” (Tih hwui). 46 The four truths, the founda- tion of the Buddhist dogma, are — (i)the truth of “suffering” (duh- kha) ; (2) the increase or accumula- tion of misery from the passions (samudaya) ; (3) the extinction or destruction of suffering is possible ( nirddha ) ; (4) the way or means ( mdrga ). See Childers, Pali Diet., sub voc. Ariyasaccant ; Bumouf, Lotus, p. 517; Manual of Budhism, p. 496 ; also Julien in loco, n. 1. 47 That is, the two towns he held in feoffment. 48 Would have no intercourse with him. io6 RECORDS OF WESTERN COUNTRIES, [book vm. Gunamati Bodhisattva desiring to overthrow the here- tic, sought to remain the night in the town, and so he said with gentle words, “ You, in pursuing your worldly studies, observe a pure conduct. I also, in studying higher truth, observe a pure line of conduct . 49 Our life being alike , 50 why do you exclude me ? ” But the Brahmans would have no words with him, and only drove him from the place. Leaving the town, he went into a great forest in which savage beasts prowled about to destroy all passers-by. At this time there was a faithful brother 51 who, fearing (the risk he ran from) the beasts and the prickly thorns, hastened to him, staff in hand. Having met him, he said to the Bodhisattva, “In Southern India there is a Bodhisattva called Gunamati, of far-spread renown ; because this man wants to come here to discuss principles of belief, the master of the town, being afraid of him and his fame, has strictly enjoined to give no shelter to the Sramanas, and because I am afraid lest some accident should happen to him, I have come to accompany him in his journey, and to assure him of safety (that he may rest free from fear of the other).” Gunamati replied, “ Most kind believer, I am Guna- mati.” The disciple having heard this, with the greatest reverence replied to Gunamati thus : “ If what you say be true, you must go quickly (onwards).” Leaving the deep forest, they stopped awhile on the open plain ; the faithful believer, following with his torch (?) and holding his bow, kept guard on the right and left. The (first) division of the night being past, he addressed Gunamati and said, “ It is better for us to go, lest men, knowing that you have come, should plot together to kill you.” Gunamati, expressing his gratitude, said, “ I dare not disobey you ! ” On this, following him, they came to the king’s palace and said to the door-keeper, there is a 49 They were both men of “ pure is explained by “ a pure-lived man.” conduct.” The expression “pure J0 As we both aim at pure con- brother” is applied to the Buddhist duct, convert. The word Brahman also 51 A pure believer DEATH OF MADHAVA. 107 BOOK VIII.] Sramana here who has come from a distance; he prays the king to agree in condescension to permit him to discuss with Madhava. The king hearing the news, moved by his feelings, said, “ This man is bereft of reason,” and then he ordered an officer to go to the place where Madhava was, with this royal order : “ There is a foreign Sramana come here who seeks to discuss with you. I have now ordered the hall for the discussion to he prepared and watered ; I have told those in the neighbourhood and far off to await the usual arrangements after your coming. Pray condescend to come forthwith.” Madhava asked the messenger of the king, “ This surely is the doctor Gunamati of South India.” “ Yes,” he said, “ it is he.” Madhava hearing this, his heart was very sad, but as he could not well avoid the difficulty, he set out for the hall of discussion, where the king, the ministers, and the people were all assembled desiring to hear this great controversy. Gunamati first laid down the principles of his school, and continued his speech till the setting of the sun. Then Madhava excusing himself on account of his age and infirmities, to defer his answer, asked permission to retire and meditate. He would then return and answer every objection ( difficulty ) in order . 52 At the early morn he returned and ascended the throne, and so they went on to the sixth day, hut on that day he vomited blood and died. When on the point of death he gave this command to his wife, “ You have high talent ; do not forget the affront paid to me.” When Madhava was dead, she concealed the fact and had no funeral ceremonies ; and clothing herself in shining apparel, she entered forthwith the assembly where the discussion was held, and a general clamour was raised as the people said one to another, “ Madhava, who boasted of his talents, is unable to reply 52 This sentence appears to be explain the language used by Guna- parenthetical, and is introduced to mati. 10S RECORDS OF WESTERN COUNTRIES, [book vnr. to Gunamati, and so he sends his wife to make up for his deficiency.” Gunamati, addressing the wife, said, “ He who could bind you, has been bound by me.” Madhava’s wife, seeing the difficulty, retired. The king then said, “ What secret words are these at which she remains silent ? ” Gunamati said, “ Alas ! Madhava is dead ! and his wife desires to come and discuss with me ! ” The king’said, “ How know you this ? Pray explain it to me.” Then Gunamati said, “ When the wife came her face was pale as death, and her words were toned in bitter enmity. I knew therefore that Madhava is dead ! ‘ Able to bind you,’ is a phrase applicable to her husband.” The king having sent a messenger to verify the state- ment, he found it even so ; then the king in gratitude said, “ The law of Buddha is a mysterious one ! Eminent sages succeed one another without interruption ; with no personal object they guard themselves in wisdom and use their secret knowledge for the purpose of converting ( transform- ing the world). According to the old rules of the country the praises of such a sage (or, of your virtue) should be ever celebrated.” Gunamati replied, “Whatever poor talents I have, I reserve them for the benefit of all that lives ; and when I would draw them to the truth first of all I subdue their pride, then use the influences of converting power. How then, in this case, 0 king, let the descendants of Madhava’s territory for a thousand generations employ themselves in the service of a sanglidravut. Your in- structions will extend, then, from age to age, and your reputation will be immortal. Persons 6f a pure faith, conscious of protection, their religious merit will benefit the country for ages. They will be nourished as the priests are, and so the faithful will be encouraged to honour their virtue.” BOOK VIII.] GUNAMATI’S SERVANT. 109 On this he founded the sanglidrdma to celebrate the victory. At first, after the defeat of Madhava, six Brahmans ( pure-lived men), fleeing to the frontiers, told the heretics of the reverse they had suffered, and they selected men of eminent talent with a view hereafter to wipe out their disgrace. The king having a sincere respect for Gunamati, went in person, and addressed the following invitation to him : “Now the heretics, not measuring their strength aright, have plotted together, and dare to sound the drum of discussion. Pray, sir, condescend to crush these heretics.” Gunamati replied, “ Let those who wish to discuss come together ! ” Then the learned men among the heretics were re- joiced, and said, “We shall be sure of the victory to- day ! ” The heretics then laid down their principles with energy for the purpose of opening the discussion. Gunamati Bodhisattva replied, “ Now those heretics who fled from the difficulty they were in of obejnng the king’s command, these are mean men. What have I to do to discuss with and answer such persons ? ” Then he added, “ There is a young servant here by the pulpit who has been accustomed to listen to these discussions. He is well acquainted with abstract questions from attending by my side and listening to the high language of the disputants.” Then Gunamati, leaving the pulpit, said to the ser- vant, “ Take my place, and carry on the discussion.” Then all the assembly was 'moved with astonishment at this extraordinary proceeding.- But the servant, sitting by the pulpit, immediately proceeded to examine the difficulties proposed. His arguments were clear like the water that wells from the fountain, and his points were true as the sound of the echo. After three replies the heretics were defeated, and once more they were obliged no RECORDS OF WESTERN COUNTRIES, [book vnr. to hide their disgrace and clip their wings. From this time forth the sanghardma enjowed the endowment of the town and dwellings. South-west of the convent of Gunamati about 20 li we come to a solitary hill on which is a convent called (the sanghardma of) Silabhadra (Slii-lo-po-t’o-lo ). 53 This is the convent which the master of sdstras after his victory caused to he built out of the funds of a village which were given up. It stands by the side of a single sharp crag like a stupa. It contains some sacred relics of Buddha. This master of Sdstras belonged to the family of the king of Samatata (San-mo-ta-ch’a), and was of the Brahman caste. He loved learning and had gained a wide reputation. Travelling through the Indies to exa- mine into and seek after religious truth, he came to this kingdom, and in the sanghardma of Nalanda (Na-lan-t’o) he encountered Dharmapala Bodhisattva (Hu-fa-pu-sa). Hearing him explain the law, his understanding was opened, and he requested to become a disciple . 54 He inquired into the most subtle questions , 55 and investi- gated the way of deliverance to its conclusion ; and thus having reached the highest point of intelligence, he estab- 53 In Chinese, Kiai hien, “ the sage of moral conduct.” 54 To assume the soiled or coloured robes of a mendicant. 55 He inquired as to “ the ex- treme point of the end of all.” This idea of “ a terminal fixed point of all things” ( yih-tsai-sse kau-keng kin-ku) corresponds to the Sanskrit dhruva, and may be rendered “ final truth.” It is the name of a Sama- dhi ; it is also used as a definition of Nirvdna ; it is the formal defini- tion of the title of a well-known Buddhist stitra, the S'urangama. In this connection it denotes the inves- tigation of the highest (mystical) truth. This sutra was written at Nalanda ; it was probably the work of Dharmapala (it must not be con- fused with another work of the same name translated by Kumarajiva, and recited by Fa-hian at the Vulture Peak near Rajagriha) ; it was brought to China and translated a.d. 705. In the commentary (k. viiL fol. 30 b) it is said, “ This s&tra was brought from India and belongs to the Murdhabhishikta school (Run teng pu). According to Colebrooke (Essays, p. 272), the Mlirdhabhishiktas were a mixed class sprung from a Brahmana and a Kshatriya girl. The school named, therefore, was probably founded on a mixture of Brahman and Buddhist doctrine. Now Nalanda was espe- cially a place of study both for the Brahmanical and Buddhist books (Edkins, Chinese Buddhism, p. 289). This school, therefore, probably origi- nated there. BOOK VIII.] SILABHADRA. hi lished his fame over men of his time, even to distant countries. There was a heretic of South India who delighted in examining profound questions and searching out hidden matters, in penetrating obscure and abstruse points of doctrine. Hearing of Dharmapala’s fame, the pride of self rose up within him, and, moved by profound envy, he passed over mountains and rivers in order to sound the drum 50 and seek discussion. He said, “ I am a man of Southern India. It is reported that in the king’s country there is a great master of sastras ; 57 I am but ignorant, yet I would wish to discuss with him.” “ It is true, as you affirm,” the king said ;'and forthwith he sent a messenger to ask Dharmapala thus : “ There is a heretic of Southern India who has come from a long dis- tance here, and desires to discuss with you. Will you condescend to come to the hall of assembly and discuss with him ? ” Dharmapala having heard the tidings, gathered up his garments and went, whilst Silabhadra and the inferior disciples surrounded him as he advanced. Then Sila- bhadra (the chief disciple) addressed him thus : “ Whither goest thou so quickly ? ” Dharmapala answered, “ Since the sun of wisdom went down , 58 and only the lamp of the inherited doctrine burns quietly, the heretics like clouds of ants and bees have risen ; therefore I am now going to crush that one in discussion.” Silabhadra said, “ As I have myself attended at various discussions, let me destroy this heretic.” Dharmapala, knowing his history, allowed him to have his way. At this time Silabhadra was just thirty years old. The assembly, despising his youth, feared that it would be difficult for him alone to undertake the discussion. Dhar- mapala knowing that the mind of his followers was 56 To sound the drum is an ex- (note i, p. 453) to be equivalent to pression for a challenge to discuss Mahdvadt. the law. 53 That is, since the death of 57 Ta lun sse, explained by Julien Buddha. RECORDS OF WESTERN COUNTRIES, [book vin. 1 12 disturbed, hastened to relieve them and said, “In honouring the conspicuous talent of a person we do not say, ‘ He has cut his teeth ’ ( count his years according to his teeth). As I see the case before us now, I feel sure that he will defeat the heretic ; he is strong enough.” On the day of discussion ( assembly for discussion ) the people came together from far and near ; both old and young in numbers assembled. Then the heretical teacher on his part laid open his case with great emphasis, and penetrated to the utmost the abstruse points {of his argu- ment). Silabhadra followed his arguments {principles), and refuted them by profound and subtle allegations. The heretic, his words being exhausted, was covered with shame and retired. The king, in order to reward the virtue {of Silabhadra), gave him the revenues of this town as a bequest. The master of sastras, declining the offer, said, “ A master who wears the garments of religion {dyed garments ) knows how to be contented with little and to keep himself pure. What would he do with a town ? ” The king in reply said, “ The King of the Law has passed into the obscure {abode), and the vessel of wisdom has been engulfed in the stream. If there are no distinc- tions now made ( between the learned and ignorant), then no encouragement is given to the scholar to press forward in the attainment of religion. Pray, of your pity, accept my offering.” The doctor, not persisting in his refusal, accepted the town and built this sanghdrama, vast and magnificent, and endowed it with the revenues of the town, 59 as a means of providing it with the offerings necessary for religious service. Going to the south-west of the sanghardma of Sila- bhadra about 40 or 50 li, and crossing the Nairanjana 60 69 Of the houses of the town. I 60 This river is now called Phalgu ; understand it to mean the revenues the name Lilajan or Nilanjana is con- of the sanghdrdma were derived from fined to the western branch, which the rentals of the place ; not that joins the Mohani five miles above the people or the inhabitants were Gay& (Cunningham, Anc. Geog., bound to the service of the priests. p. 457)' BOOK VIII.] MOUNT GAYA. i T3 river we come to the town of Gaya. 61 This town is naturally strong ( situated amid crags or precipices). It , has but few inhabitants; there are about 1000 families of Brahmans only; they are the offspring ( successors ) of a Rishi. The kins: does not regard them as vassals and the people everywhere highly respect them. To the north of the town 30 li or so there is a pure fountain of water. The tradition handed down in India is that it is called “ holy water ; ” all who. bathe or drink thereof are cleansed from whatever defilement of sin they have. To the south-west of the town 5 or 6 li we come to Mount Gaya (Kia-ye), with its sombre valley, streams, and steep and dangerous crags. In India the name commonly given to this is the divine (, spiritual) mountain. From old days it has been the custom for the ruling sovereign when he comes to the throne, with a view to conciliate his subjects at a distance and to cause his renown to exceed previous generations, to ascend ( this mountain ) and declare his succession with accompanying ceremonies ( religious ceremonies). On the top of the mountain is a stupa about 100 feet high, which was built by ASoka-raja. Divine prodigies are exhibited by it, and a sacred effulgency often shines from it. In old days Tathagata here delivered the P’ao-yun 62 and other sittras. To the south-east of Mount Gaya is a stiipa. This is the spot where KaSyapa (Kia-she-po) was born. To the south of this st'dpa are two others. These are the spots where Gayakaiyapa (Kia-ye-kia-she-po) andNadikaS- yapa (Nai-ti-kia-she-po) sacrificed as fire-worshippers. 63 61 Now called Brahma-Gaya to Tsiang's figures, distinguish it from Bauddha-Gay 4 , 62 Restored to Ratnamcgha SHtra the place where Buddha reached by Julien. enlightenment. The distance from 63 For an account of the three Patna to Gaya is 60 miles by the Kasyapas and their conversion see highroad, about 70 by the route Fo - sho - king -tsan- king, varga 16, of Hiuen Tsiang. We do not know vv. 1304 ss. For the scene of the the direction of the “ old convent,” “ fire grot ” see Tree and Serpent 200 li from Patna, and therefore Worship, pi. xxiv. fig. 1. cannot test the correctness of Hiuen VOL. II. II 1 1 4 RECORDS OF WESTERN COUNTRIES, [book viii. To the east of the place where Gayakasyapa sacrificed to fire, crossing a great river, we come to a mountain called Pragbodhi (Po-lo-ki-po-ti). 64 Tathagata, after diligently seeking for six years and not yet obtaining supreme wis- dom, after this gave up his penance and accepted the rice- milk (of Sujata). As he went to the north-east he saw this mountain that it was secluded and dark, whereupon he desired to seek enlightenment thereon. Ascending the north-east slope and coming to the top, the earth shook and the mountain quaked, whilst the mountain Deva in terror spake thus to Bodhisattva : “ This mountain is not the fortunate spot for attaining supreme wisdom. If here you stop and engage in the ‘ Samadhi of diamond,’ 05 the earth will quake and gape and the mountain be over- thrown upon you.” Then Bodhisattva descended, and half-way down the south-west slope he halted. There, backed by the crag and facing a torrent, is a great stone chamber. Here he sat down cross-legged. Again the earth quaked and the mountain shook. Then a Deva of the pure abode (&ud- dhav&sas ) cried out in space, “ This is not the place for a Tathagata to perfect supreme wisdom. From this south- west 14 or 15 li, not far from the place of penance, there is a Pippala (. Pi-po-lo ) tree under which is £ a diamond throne.’ 66 All the past Buddhas seated on this throne have obtained true enlightenment,, and so will those yet to come. Pray, then, proceed to that spot.” 67 Then Bodhisattva, rising up, the dragon dwelling in the cave said, “ This cave is pure and excellent. Here you 64 In Chinese Tsin-ching-kio- 66 Vajrasana, an imperishable shan, i.e., “the mountain leading to throne. It was supposed to be the (before) perfect intelligence.” When centre of the earth, and the spot Tathagata was about to attain to where all the Buddhas arrived at enlightenment he first ascended this complete wisdom. mountain ; hence the name. 67 The whole of this passage is 65 Vajra samddhi, because it spoken by the Deva. Julien trans- penetrates all conditions of being lates it differently. (fa)- BOOK VIII.] THE BODHI TREE. US may accomplish, the holy {aim). Would that of your ex- ceeding love you would not leave me.” Then Bodhisattva having discovered that this was not the place for accomplishing his aim, to appease the dra- gon, he left him his shadow and departed. The Devas going before, led the way, and accompanied him to the Bodhi tree. When Asoka-raja came into power, he signalised each spot up and down this mountain which Bodhisattva had passed, by erecting distinguishing posts and stvijpas. These, though of different sizes, yet are alike in spiri- tual manifestations. Sometimes flowers fall on them from heaven ; sometimes a bright light illumines the dark val- leys. Every year, on the day of breaking up the season of Wass {Varshds), religious laymen from different countries ascend this mountain for the purpose of making religious offerings to the faithful. They stop one night and return. Going south-west from Mount Pragbodhi about 14 or 15 li, we come to the Bodhi tree. It is surrounded by a brick wall {a wall of piled bricks ) of considerable height, steep and strong. It is long from east to west, and short from north to south. It is about 500 paces round. Bare trees with their renowned flowers connect their shade and cast their shadows ; the delicate sha 68 herb and different shrubs carpet the soil. The principal gate opens to the east, opposite the iSTairanjana river. The southern gate adjoins a great flowery bank. The western side is blocked up and difficult of access {steep and strong). The northern gate opens into the great sahghdrdma. Within the sur- rounding wall the sacred traces touch one another in all directions. Here there are stdpas, in another place viharas. The kings, princes, and great personages throughout all Jambudvipa, who have accepted the bequeathed teaching as handed down to them, have erected these monuments as memorials. In the middle of the enclosure surrounding the Bodhi 68 The Sha t'so is the Cyperus iria of Linnaeus (Doolittle’s Handbook, ii. 432). 1 16 RECORDS OF WESTERN COUNTRIES, [book mi. tree is the diamond throne ( Vajrasana ). In former days, when the Bhadra-kalpa was arriving at the period of per- fection ( vivartta ), when the great earth arose, this ( throne ) also appeared. It is in the middle of the great chiliocosm; it goes down to the limits of the golden wheel (the gold circle), and upwards it is flush with the ground. It is composed of diamond. In circuit it is ioo paces or so. On this the thousand Buddhas of the Bhadra-kalpa have sat and entered the diamond Samadhi ; hence the name of the diamond throne. It is the place where the Budddas attain the holy path ( the sacred way of Buddhahood). It is also called the Bodhimanda. When the great earth is shaken, this place alone is unmoved. Therefore when Tathagata was about to reach the condition of enlighten- ment, and he went successively to the four angles of this enclosure, the earth shook and quaked ; but afterwards coming to this spot, all was still and at rest. From the time of entering on the concluding portion of the kalpa, when the true law dies out and disappears, the earth and dust begin to cover over this spot, and it will be no longer visible. After the Nirvana of Buddha, the rulers of the different countries having learned by tradition the measurement of the diamond throne, decided the limits from north to south by two figures of Kwan-tsz’-tsai (Avalokiteivara) Bodhi- sattva, there seated and looking eastward. The old people say that “ as soon as the figures of this Bodhisattva sink in the ground and disappear, the law of Buddha will come to an end.” The figure at the south angle is now buried up to its' breast. The Bodhi tree above the diamond throne is the same as the Bippala tree. In old days, when Buddha was alive, it was several hundred feet high. Although it has often been injured by cutting, it still is 40 or 50 feet in height. Buddha sitting under this tree reached perfect wisdom, and therefore it is called the (Samyalc sambodhi ) tree of knowledge (Bu-ti-Bodhi). The bark is of a yellowish-white colour, the leaves and twigs book vm.] THE BODHI TREE. 117 of a dark green. The leaves wither not either in winter or summer, but they remain shining and glistening all the year round without change. But at every successive Nir- vana-fay (of the Buddhas ) the leaves wither and fall, and then in a moment revive as before. On this day (of the Nirvdiia ?) the princes of different countries and the reli- gious 'multitude from different quarters assemble by thou- sands and ten thousands unbidden, and bathe (the roots ) with scented water and perfumed milk ; whilst they raise the sounds of music and scatter flowers and perfumes, and whilst the light of day is continued by the burning torches, they offer their religious gifts. After the Nirvana of Tathagata, when A£6ka-raja began to reign, he was an unbeliever (a believer in heresy ), and he desired to destroy the bequeathed traces of Buddha ; so he raised an army, and himself taking the lead, he came here for the purpose of destroying (the tree). He cut through the roots ; the trunk, branches, and leaves were all divided into small bits and heaped up in a pile a few tens of paces to the west of the place. Then he ordered a Brahman who sacrificed to fire to bum them in the dis- charge of his religious worship. Scarcely had the smoke cleared away, when lo ! a double tree burst forth from the flaming fire, and because the leaves and branches were shining like feathers, it was called the “ ashes bodhi tree.” A^oka-raja, seeing the miracle, repented of his crime. He bathed the roots (of the old tree ) with perfumed milk to fertilise them, when lo ! on the morning of the next day, the tree sprang up as before. The king, seeing the mira- culous portent, was overpowered with deep emotion, and himself offered religious gifts, and was so overjoyed that he forgot to return (to the palace). The queen, who was an adherent of the heretics, sent secretly a messenger, who, after the first division of night, once more cut it down. A£6ka-raja in the morning coming again to worship at the tree, seeing only the mutilated trunk, was filled with exceeding grief. With the utmost sincerity he prayed as 1 1 8 RECORDS OF WESTERN COUNTRIES, [book vm. he worshipped ; he bathed the roots with perfumed milk, and in less than a day again the tree was restored. The king, moved by deep reverence at the prodigy, sur- rounded the tree with a stone (brick) wall above io feet, which still remains visible. In late times Sasanka-raja (She-shang-kia), being a believer in heresy, slandered the religion of Buddha, and through envy destroyed the con- vents and cut down the Bodlii tree, digging it up to the very springs of the earth ; but yet he did not get to the bottom of the roots. Then he burnt it with fire and sprinkled it with the juice of the sugar-cane, desiring to destroy it entirely, and not leave a trace of it behind. Some months afterwards, the king of Magadha, called Purnavarma (Pu-la-na-fa-mo), the last of the race of Asoka-raja, hearing of it, sighed and said, “ The sun of wisdom having set, nothing is left but the tree of Bud- dha, and this they now have destroyed, what source of spiritual life is there now?” He then cast his body on the ground overcome with pity ; then with the milk of a thousand cows he again bathed the roots of the tree, and in a night it once more revived and grew to the height of some io feet. Fearing lest it should be again cut down, he surrounded it with a wall of stone 24 feet high. So the tree is now encircled with a wall about 20 feet high. To the east of the Bodhi tree there is a vihdra about 160 or 170 feet high. Its lower foundation-wall is 20 or more paces in its face. The building {'pile) is of blue tiles ( bricks ) covered with chunam (burnt stone, lime ) ; all the niches in the different storeys hold golden figures. 69 The four sides of the building are covered with wonderful ornamental work ; in one place figures of stringed pearls (garlands), in another figures of heavenly Rishis. The whole is surrounded by a gilded copper Amalaka fruit. 70 The eastern face adjoins a storeyed pavilion, the project- ing eaves of which rise one over the other to the height o o 69 There ia no mention made of called “a precious pitcher ”or a pre- “ figures of Buddha.” cious gourd.” But see note at end of 70 Myrobolan-embUc ; it is also this Book. book viii.] BUDDHA-GAYA. 119 of three distinct chambers ; its projecting eaves, its pil- lars, beams, doors, and windows are decorated with gold and silver ornamental work, with pearls and gems let in to fill up interstices. Its sombre chambers and mys- terious halls have doors in each of the three storeys. To the right and left of the outside gate are niches like chambers ; in the left is a figure of Avalokit^vara Bodhi- sattva, and in the right a figure of Maitreya (T’se-shi) Bodhisattva. They are made of white silver, and are about 10 feet high. On the site of the present vihdra Asoka-raja at first built a small vihdra. Afterwards there was a Brah- man who reconstructed it on a larger scale. At first this Brahman was not a believer in the law of Buddha, and sacrificed to Mahesvara. Having heard that this heavenly spirit [god) dwelt in the Snowy Mountains, he forthwith went there with his younger brother to seek by prayer (his wishes). The Deva said, “ Those who pray should aim to acquire some extensive religious merit. If you who pray have not this ground (of merit), then neither can I grant what you pray for.” The Brahman said, “ What meritorious work can I set about, to enable me to obtain my desire ? ” The god said, “ If you wish to plant a superior root (growth) of merit, then seek a superior field (in which to acquire it). The Bodhi tree is the place for attaining the fruit of a Buddha. You should straightway return there, and by the Bodhi tree erect a large vihdra, and exca- vate a large tank, and devote all kinds of religious offer- ings (to the service). You will then surely obtain your wishes.” The Brahmans having received the divine communica- tion, conceived a believing heart, and they both returned to the place. The elder brother built the vihdra, the younger excavated the tank, and then they prepared large religious offerings, and sought with diligence their heart’s desire (vow). The result followed at once. The Brahman became the great minister of the king. He devoted all his emoluments to the work of charity. Having finished 120 RECORDS OF WESTERN COUNTRIES, [book viii. the vihdra, he invited the most skilful artists to make a figure (likeness) of Tathagata when he first reached the condition of Buddha. Years and months passed without result; no one answered the appeal. At length there was a Brahman who came and addressed the congregation thus: “I will thoroughly execute ( paint and mark) the excellent figure (or distinguishing points) of Tathagata.” They replied, “ Bor the purpose of doing this, what do you require ? ” “Place in the vihdra a pile of scented earth and a lighted lamp ; then when 1 have gone in, fasten the doors. After six months you may open them again.” Then the priests did as he directed. After four months, the six not being passed, the priests being astonished at the strange circumstance, opened the door to see what had happened. In the vihdra they found a beautiful figure of Buddha in a sitting position, the right foot uppermost, the left hand resting, the right hand hanging down. He was sitting facing the east, and as dignified in appearance as when alive. The throne was 4 feet 2 inches high, and 1 2 feet 5 inches broad. The figure was 1 1 feet 5 inches high ; the two knees were 8 feet 8 inches apart, and the two shoulders 6 feet 2 inches. The signs and marks (of a Buddha) were perfectly drawn. The loving expression of his face was like life, only above his right breast the material was not yet completely rounded off. Having seen no man, they were satisfied that this was a miracle, and all of them were filled with strong emotion (piteously sighed) as they diligently sought to find out the secret (earnestly inquired in order to know). How there was a Sramana who was passing the night there. He was of an honest and truthful heart, and being affected by the cir- cumstance (just related), he had a dream, in which he saw the forementioned Brahman, who addressed him thus : “I am Maitreya Bodhisattva. Fearing that the mind of no artist could conceive the beauty of the sacred features, therefore I myself have come to paint and book viii.] CONCEALING THE FIGURE. 121 delineate the figure of Buddha. His right hand hangs down 71 in token that when he was about to reach the fruit of a Buddha, and the enticing Mara came to fascinate him, then the earth-spirits came to tell him thereof. The first who came forth advanced to help Buddha to resist Mara, to whom Tathagata said, ‘Fear not ! By the power of patience he must be subdued ! ’ Mara-raja said, ‘ Who will hear witness for you V Tathagata dropped his hand and pointed to the ground, saying, ‘ Here is my witness.’ On this a second earth-spirit leapt forth to bear witness (to testify). Therefore the present- figure is so drawn, in imitation of the old posture of Buddha.” The brethren having understood this sacred miracle (spiritual reflection), were all moved with a tender emotion, and they placed above the breast, where the work was as yet unfinished, a necklace of precious stones and jewels, whilst on the head they placed a diadem of encircling gems, exceedingly rich. Sa^anka-raja having cut down the Bodhi tree, wished to destroy this image ; but having seen its loving features, his mind had no rest or determination, and he returned with his retinue homewards. On his way he said to one of his officers, “We must remove that statue of Buddha and place there a figure of Mahesvara.” The officer having received the order, was moved with fear, and, sighing, said, “ If I destroy the figure of Buddha, then during successive kalpas I shall reap misfortune ; if I disobey the king, he will put me to a cruel death and destroy my family ; in either case, whether I obey or dis- obey, such will be . the consequences ; what, then, shall Ido?” On this he called to his presence a man with a believing heart (i.e., a believer in Buddha) to help him, and sent him to build up across the chamber and before the figure of Buddha a wall of brick. The man, from a feeling of shame at the darkness, placed a burning lamp (with the 71 This is the Bhumisparta mudrd. 122 RECORDS OF WESTERN COUNTRIES, [book vrn. concealed figure ) ; then on the interposing wall he drew a figure of {or, he made a figure of ) 72 Mahe^vara-deva. The work being finished, he reported the matter. The king hearing it, was seized with terror ; his body produced sores and his flesh rotted off, and after a short while he died. Then the officer quickly ordered the intervening wall to be pulled down again, when, although several days had elapsed, the lamp was still found to be burning {unextinguished). The figure still exists in its perfect state as it was made by the sacred art of the god. It stands in a dark chamber ; lamps and torches are kept burning therein ; but those who wish to see the sacred features cannot do so by coming into the chamber; they should in the morning reflect the sunlight by means of a great mirror on the interior of the room ; the sacred marks may then be seen. Those who behold them find their religious emo- tions much increased. Tathagata obtained complete en- lightenment {Samyak sambodhi ) on the eighth day of the latter half of the Indian month Vai^akha (Fei-she-kie), which is with us the eighth day of the third month. But the Sthavira school (Shang-tso-pu) say on the fifteenth day of the second half of Yai^akha, which corresponds with us to the fifteenth day of the third month. Tathagata was then thirty years old, or, according to others, thirty- five years. To the north of the Bodhi tree is a spot where Buddha walked up and down. When Tathagata had obtained enlightenment, he did not rise from the throne, but re- mained perfectly quiet for seven days, lost in contempla- tion. Then rising, he walked up and down during seven days to the north of the tree ; he walked there east and west for a distance of ten paces or so. Miraculous flowers sprang up under his foot-traces to the number of eighteen. Afterwards this space was covered in by a brick wall about three feet high. According to the old belief, these 72 Julien thinks a translation should be adopted that would apply equally to a statue or a picture. BOOK VIII.] GIFT OF THE GRASS. 123 holy traces thus covered in, indicate the length or short- ness of a man’s life. First of all, having offered up a sincere prayer, then count the measurement (or, pace the distance and measure) ; according as the person’s life is to be long or short, so will the measurement be greater or less. On the left side of the road, to the north of the place where Buddha walked, is a large stone, on the top of which, as it stands in a great vihara, is a figure of Buddha with his eyes raised and looking up Here in former times Buddha sat for seven days contemplating the Bodhi tree ; he did not remove his gaze from it during this period, desiring thereby to indicate his grateful feelings towards the tree by so looking at it with fixed eyes. Not far to the west of the Bodhi tree is a large vihdra in which is a figure of Buddha made of teou-shih (brass), ornamented with rare jewels ; he stands with his face to the east. Before it is a blue stone with wonderful marks upon it and strangely figured. This is (the place where) Buddha sat on a seven-gemmed throne made by Sakra Deva-raja when Brahma-raja built a hall for him of seven precious substances, after he had arrived at complete enlightenment. Whilst he thus sat for seven days in reflection, the mysterious glory which shone from his person lit up the Bodhi tree. From the time of the holy one till the present is so long that the gems have changed into stone. Not far to the south of the Bodhi tree is a stupa about 100 feet high, which was built by ASoka-raja. Bodhis- attva having bathed in the Nairanjana river, proceeded towards the Bodhi tree. Then he thought, “What shall I do for a seat ? I will seek for some pure rushes when the day breaks.” Then Sakra-raja (Shi) transformed him- self into a grass-cutter, who, with his burden on his back, went along the road. Bodhisattva addressing him said, “ Can you give me the bundle of grass you are carrying on your back ? ” 124 RECORDS OF WESTERN COUNTRIES, [book vm, The assumed grass-cutter, hearing the' request, offered the grass with respect. Bodhisattva having received it, went onwards to the tree. Not far to the north of this spot is a stupa. Bodhisattva, when about to obtain enlightenment ( the fruit of Buddha), saw a flock of blue birds rising up ( rohin ?) 73 according to the lucky way. Of all the good omens recognised in India this is the most so. Therefore the Devas of the pure abodes ( Suddhavdsas accommodated their proceed- ings to the customary modes of the world, and caused the birds thus to encircle him as spiritually tpuiraculously ) in- dicating his holiness. To the east of the Bodhi tree, on the left and right of the great road, there are two stdpas {one on each side). This is the place where Mara- raj a tempted Bodhisattva. Bodhisattva, -when on the point of enlightenment, was tempted by Mara to become a Chakravarttin (Lun-wang) monarch. 74 On his refusing, he went away heavy and sorrowful. On this his daughters, asking him, went to try to entice the Bodhisattva, but by his spiritual power he changed their youthful appearance into that of decrepit old women. Then leaning together on their sticks they went away. 75 To the north-west of the Bodhi tree in a vilidra is the image of Kasyapa Buddha. It is noted for its miraculous and sacred qualities. From time to time it emits a glo- rious light. The old records say, that if a man actuated •by sincere faith walks round it seven times, he obtains the power of knowing the place and condition of his ( former ?) births. 73 The expression in the text him to he a Chakravarttin, or the seems to be phonetic. Julien trans- lot cast by the soothsayers with lates “ luh ” literally by “ deer.” respect to his being a Chakra- But the reference is to the blue varttin (Ch’uen-lun-wang). birds rising up and circling round 75 The temptation scene is repre- Bodhisattva in a fortunate way, vid. sented in all the sculptures. See, Tree and Serpent Worship, pi. lviii. e.g., Cave Temples, by Dr. Burgess, fig. 2, first section. The account of pi. xx. For an account of the dif- these signs is to be found in Wong ferent events named in the text and Pdh, and in other legendary lives of a description of the great temple of Buddha. Gaya built by a king of Ceylon, see 74 To accept the letter inviting Buddha GayA, by Dr. Raj. Mitra. BOOK VIII.] THE MAKAR A FISH. 12 ? To the north-west of the vihdra of Kasyapa Buddha there are two brick chambers, each containing a figure of an earth-spirit. Formerly, when Buddha was on the point of obtaining enlightenment, Mara came to him, and each one (or one) became witness for Buddha. Men afterwards, on account of his merit, painted or carved this figure of him with all its points of excellence. To the north-west of the wall of the Bodhi tree is a stdpa called Yuh-kin-hiang (the saffron scent, Kunkuma) ; it is about 40 feet high ; it was built by a merchant chief (srSshthi) of the country of Tsao-kiu-ch’u (Tsaukuta). In old days there was a merchant-prince of this country who worshipped the heavenly spirits and sacrificed to them with a view to seek religious merit. He despised the religion of Buddha, and did not believe in the doctrine of “ deeds and fruits.” After a while, he took with him some merchants to engage in commercial transactions (to take goods for having or not having, i.e.,for exchange ). Embark- ing in a ship on the southern sea, a tempest arising, they lost their way, whilst the tumultuous waves encircled them. Then after three years, their provisions being gone and their mouths parched with thirst, when there was not enough to last the voyagers from morning till evening, they employed all their energies with one mind in calling on the gods to whom they sacrificed. After all their efforts no result followed (their secret desire not accomplished), when unexpectedly they saw a great moun- tain with steep crags and precipices, and a double sun gleaming from far. Then the merchants, congratulating themselves, said, “We are fortunate indeed in encounter- ing this great mountain ; we shall here get some rest and refreshment.” The merchant - master said, “ It is no mountain ; it is the Makara fish ; the high crags and scarped precipices are but its fins and mane ; the double suns are its eyes as they shine.” Scarce had he finished when the sails of the ship began to draw ; on which the merchant-master said to his companions, “ I have heard 126 RECORDS OF WESTERN COUNTRIES, [book vih. say that Kwan-tsz’-tsai Bodhisattva is able to come to the help of those in difficulties and give them rest; we ought then with all faith to call upon that name.” So with one accord and voice they paid their adorations 76 and called on the name. The high mountains disappeared, the two suns were swallowed up, and suddenly they saw a Sramana with dignified mien and calm demeanour holding his staff, walking through the sky, and coming towards them to rescue them from shipwreck, and in consequence they were at their own country immediately . 77 Then because their faith was confirmed, and with a view not to lose the merit of their condition, they built a stUpa and prepared their religious offerings, and they covered the stupa from top to bottom with saffron paste. After thus, conceiving a heart of faith, those who were like-minded resolved to pay their adoration to the sacred traces ; be- holding the Bodhi tree, they had no leisure for words about returning ; but now, a month having elapsed, as they were walking together, they said in conversation, “ Mountains and rivers separate us from our native country, and now as to the sthpa which we built formerly, whilst we have been here, who has watered and swept it ?” On finishing these words and coming to the spot ( where this stupa stands ), they turned round in token of respect; when suddenly they saw a sttVpa rise before them, and on advancing to look at it, they saw it was exactly like the one they had built in their own country. Therefore now in India they call it the Kunkuma stupa. At the south-east angle of the wall of the Bodhi tree is a stupa by the side of a Nyagrodha ( ni-hen-liu ) tree. Beside it there is a vilidra in which is a sitting figure of Buddha. This is the spot where the great Brahmadeva exhorted Buddha, when he had first acquired enlighten- ment, to turn the wheel of the excellent law . 78 76 Kwai-ming, pay their adora- 77 Can this be the scene repre- tions ; the same as Tcwai-i. Julien sented in the Ajanta frescoes ? See translates it “placed their lot in Burgess, Cave Temples, pi. xvi. his hands.” 78 Buddha was in doubt whether BOOK VIII.] THE BODHI TREE. 127 Within the walls of the Bodhi tree at each of the four angles is a great stixpa. formerly, when Tathagata re- ceived the grass of good omen ( Santi ), he walked on the four sides of the Bodhi tree from point to point; then the great earth trembled. When he came to the diamond throne, then all was quiet and peaceable again. Within the walls of the tree the sacred traces are so thick to- gether that it would be difficult to recite each one par- ticularly. At the south-west of the Bodhi tree, outside the walls, there is a stixpa ; this is where the old house of the two shepherd-girls stood who offered the rice-milk to Buddha. By the side of it is another stixpa where the girls boiled the rice; by the side of this stixpa Tathagata received the rice. Outside the south gate of the Bodhi tree is a great tank about 700 paces round, the water of which is clear and pure as a mirror. Nagas and fishes dwell there. This was the pond which was dug by the Brah- mans, who were uterine brothers, at the command of Mahesvara (Ta-thseu-thsai). Still to the south there is a tank ; formerly, when Tathagata had just acquired perfect enlightenment, he wished to bathe ; then Sakra (Shi), king of Devas, for Buddha’s sake, caused a pond to appear as a phantom. On the west is a great stone where Buddha washed his robes, and then wished to dry them ; on this, Sakra, king of Devas, brought this rock from the great Snowy Moun- tains. By the side of this is a stupa ; this is where Tathagata put on (?) the old garments offered him. Still to the south in a wood is a stixpa; this is where the poor old woman gave the old garments which Tathagata accepted. any were fit to hear him preach, fully opened ; thus it is with men ; On this, Brahma (Fan), the lord of some are not yet fit to be taught, the “Saha world” (MahabrahmS, Sa- others are being made fit, whilst hampati), came and exhorted him to some are ready to receive the saving “turn the wheel,” for, he said, “as doctrine.” See the account in the on the surface of a pond there are C hung-hu-mo-ho-ti Sutra. See also white and blue lotus flowers, some .Fo-sho, varga 14, v. 1183. . only in bud, some opening, others 128 RECORDS OF WESTERN COUNTRIES. [BOO&vnr. To the east of the pond which Sakra caused to appear, in the midst of a wood, is the lake of the Naga king Muchilinda (Mu-chi-lin-t’o). The water of this lake is of a dark blue colour, its taste is sweet and pleasant; on the west bank is a small vihdra in which is a figure of Buddha. Formerly, when Tath&gata first acquired com- plete enlightenment, he sat on this spot in perfect compo- sure, and for seven days dwelt in ecstatic contemplation. Then this Muchilinda Naga-raja kept guard over Tatha- gata; with his folds seven times round the body of Buddha, he caused many heads to appear, which over- shadowed him as a parasol ; therefore to the east of this lake is the dwelling of the Naga. To the east of the tank of Muchilinda in a vihdra standing in a wood is a figure of Buddha, which represents him as thin and withered away. At the side of this is the place where. Buddha walked up and down, about 70 paces or so long, and on each side of it is a Pippala tree. Botli in old times and now, among the better classes and the poor, those who suffer from disease are accus- tomed to anoint the figure with scented earth, on which they get cured in many cases. This is the place where Bodhisattva endured his penance. Here it was Tatha- gata subdued the heretics and received the request of Mara, and then entered on his six years’ fast, eating a grain of millet and of wheat each day; his body then became thin and withered and his face marred. The place where he walked up and down is where he took the branch of the tree (as he left the river) after his fast. By the side of the Pippala tree which denoted the place of Buddha’s fast is a stdpa; this is where Ajnata- Kaundinya and the rest, to the number of five, resided. When first the prince left his home, he wandered through the mountains and plains ; he rested in forests and by wells of water. Then Suddhodana-raja ordered five men to BOOK Tin.] OFFERING THE ALMS-DISH. 129 follow him and wait on his person. The prince having entered on his penance, then Ajnata Kaundinya and the rest gave themselves also to a diligent practice of the same. To the south-west of this spot there is a sttipa. This is where Bodhisattva entered the Nairanjana river to bathe. By the side of the river, not far off, is the place where Bodhisattva received the rice-milk. By the side of this is a stupa where the merchant-prince ( householder ) offered him the wheat and honey. Buddha was seated with his legs crossed beneath a tree, lost in contemplation, experiencing in silence the joys of eman- cipation. After seven days he aroused himself from his ecstasy. Then two merchant-princes travelling by the side of the wood were addressed by the Deva of the place thus: “ The prince-royal of the Sakya family dwells in this wood, having just reached the fruit of a Buddha. His mind fixed in contemplation, he has for forty-nine days eaten nothing. By offering him whatsoever you have (as food) you will reap great and excellent profit.” Then the two merchants offered some wheat-flour and honey from their travelling store. The World-honoured accepted and received it. By the side of the merchant-offering place is a st'dpa. This is the spot where the four Deva-rajas presented (Buddha) with a pdtra. The merchant-princes having made their offering of wheat-flour and honey, the Lord thought with himself in what vessel he should receive it. Then the four Deva-rajas coming from the four quarters, each brought a golden dish and offered it. The Lord sat silently and accepted not the offerings, on the ground that such a costly dish became not the character of a hermit. The four kings casting away the golden dishes, offered silver ones ; afterwards they offered vessels of crystal (po-ch'i), lapis-lazuli (livr-li), cornelian (ma-nao), amber (ku-ch'i), ruby (chin chu), and so on. The Lord of the World would accept neither of them. The four kings then returned to VOL. 11. 1 130 RECORDS OF WESTERN COUNTRIES, [book vm. their palaces and brought as an offering stone patras, of a deep blue colour and translucent. Again presenting these, the Lord, to avoid accepting one and rejecting the others, forthwith joined them all in one and accepted them thus. Putting them one within the other, he made one vessel of the four. Therefore may be seen the four borders on the outside of the rim (of the dish). Not far from this spot is a stupa. This is the place where Tathagata preached the law for the sake of his mother. When Tathagata had acquired complete en- lightenment, he was termed “the teacher of gods and of men.” His mother, Maya, then came down from heaven to this place. The Lord of the World preached to her according to the occasion, for her profit and pleasure. Beside this spot is a dry pool, on the border of which is a stUpa. This is where in former days Tathagata dis- played various spiritual changes to convert those who were capable of it. By the side of this spot is a stupa. Here Tathagata converted Uravilva-Kasyapa (Yeu-leu-pin-lo-kia-she- po) with his two brothers and a thousand of their followers. Tathagata, for the purpose of following out his office as “illustrious guide,” according to his opportunity (or in a suitable way), caused him (i.e., Ka^yapa) to submit to his teaching. On this occasion, when 500 followers of Uravilva- Kasyapa had requested to receive the instruction of Buddha, then Kaiyapa said, “ I too with you will give up the way of error.” On this, going together, they came to the place where Buddha -was. Tathagata, addressing them, said, “ Lay aside your leather garments and give up your fire-sacrificing vessels.” Then the disciples, in obedience to the command, cast into the Nairanjana river their articles of worship (service or use). When N adi-lvasyapa (Nai-ti-kia-she-po) saw these vessels following the current of the river, he came with his followers to visit his brother. Having seen his conduct and changed behaviour, he also book viii.] THE INUNDATION MIRACLE. 13 1 took the yellow robes. Gaya-Kasyapa also, with two hundred followers, hearing of his brother’s change of religion, came to the place where Buddha was, and prayed to be allowed to practise a life of purity. To the north-west of the spot where the Kaiyapa brothers were converted is a stupa. This is the place where Tathagata overcame the fiery Naga to which Ka^yapa sacrificed. Tathagata, when about to convert these men, first subdued the object of their worship, and rested in the house of the fiery Naga of the Brahmacharins. After the middle of the night the Naga vomited forth fire and smoke. Buddha having entered Samdclhi, likewise raised the brilliancy of fire, and the house-cell seemed to be filled with fiery flames. The Brahmacharins, fearing that the fire was destroying Buddha, all ran together to the spot with piteous cries, commiserating his fate. On this Uravilva-Kasyapa addressed his followers and said, “ As I now gather (see), this is not a fire, but the Sramana subduing the fiery Naga.” Tathagata having got the fiery dragon firmly fixed in his alms-bowl, on the morrow came forth holding it in his hand, and showed it to the disciples of the unbelievers. By the side of this monument is a stupa, where 500 Pratyeka Buddhas at the same time entered Nirvdna. To the south of the tank of Muchilinda Naga is a stilpa. This indicates the spot where Ka6yapa went to save Buddha during an inundation. The Kaiyapa brothers still opposing the divine method, 79 all who lived far off or near reverenced their virtue, and submitted themselves to their teaching. The Lord of the World, in his character as guide of those in error, being very intent on their conver- sion, raised and spread abroad the thick clouds and caused the torrents to fall. The fierce waves surrounded the place where Buddha dwelt ; but he alone was free from the flood. At this time Kaiyapa, seeing the clouds and 79 I.e., the methods Buddha had used for their conversion. 132 RECORDS OF WESTERN COUNTRIES, [book viii. rain, calling liis disciples, said, “ The place where the Shaman dwells must be engulfed in the tide ! ” Embarking in a boat to go to his deliverance, he saw the Lord of the World walking on the water as on land ; and as he advanced down the stream, the waters divided and left the ground visible. Kasyapa having seen (the miracle), his heart was subdued, and he returned. 80 Outside the eastern gate of the wall of the Bodhi tree, 2 or 3 li distant, there is the house of the blind Naga. This Naga, by the accumulated effect of his deeds during former existences, was born blind, as a punishment, in his present birth. Tathagata going on from Mount Pragbodhi, desired to reach the Bodhi tree. As he passed this abode, the eyes of the Naga were suddenly opened, and he saw Bodhisattva going on to the tree of intelligence (Bodhi). Then addressing Bodhisattva, he said, “ 0 virtuous master ! erelong you will become perfectly enlightened ! My eyes indeed have long remained in darkness ; but when a Buddha appears in the world, then I have my sight re- stored. During the Bhadra-kalpa, when the three past Buddhas appeared in the world, then I obtained light and saw (for a while)-, and now when thou, 0 virtuous one ! didst approach this spot, my eyes suddenly opened ; therefore I know that you shall become a Buddha.” By the side of the eastern gate of the wall of the Bodhi tree is a stupa. This is where Mara-raja tried to frighten Bodhisattva. When first Mara-raja knew that Bodhis- attva was about to obtain perfect enlightenment, having failed to confuse him by his enticements or to terrify him by his arts, he summoned his host of spirits and arranged his demon army, and arrayed his soldiers, armed with their weapons, as if to destroy the Bodhisattva. On this the winds arose and the rains descended, the thunders rolled in space and the lightning gleamed, as it lit up the darkness ; flames of fire and clouds of smoke burst forth ; 60 See Tree and Serpent Worship, pi. xxxi. fig. 2. book viii.] THE GREAT TEMPLE OF GAYA. 133 sand and hailstones fell like lances, and were as arrows flj'ing from the bow. Whereupon the Bodhisattva entered the samddhi of “ great love,” and changed the weapons of the host to lotus flowers. Mara’s army, smitten by fear, retreated fast and disappeared. Not far from this are two stupas built by Sakra, king of Devas, and by Brahma-raja. Outside the northern gate of the wall of the Boclhi tree is the Mahabodhi sahghdrdma. It was built by a former king of Simhala (Ceylon.) This edifice has six halls, with towers of observation (temple towers) of three storeys ; it is surrounded by a wall of defence thirty or forty feet high. The utmost skill of the artist has been employed; the ornamentation is in the richest colours ( red and blue). The statue of Buddha is cast of gold and silver, decorated with gems and precious stones. The stupas are high and large in proportion, and beautifully ornamented ; they contain relics of Buddha. The bone relics are as great as the fingers of the hand, shining and smooth, of a pure white colour and translucent. The flesh relics are like the great true pearl, of a bluish-red tint. Every year on the day of the full moon of ( the month when) Tathagata displayed great spiritual changes, they take these relics out for public exhibition . 81 On these occasions sometimes a bright light is diffused, sometimes it rains flowers. The priests of this convent are more than 1000 men; they study the Great Vehicle and belong to the Sthavira (Shang-tso-pu) school. They carefully observe the Dharma Vinaya, and their conduct is pure and correct. In old days there was a king of Ceylon, which is a country of the southern sea, who was truthful and a believer in the law of Buddha. It happened that his brother, who had become a disciple of Buddha (a houseless one), thinking on the holy traces of Buddha, went forth to wander through India. At all the convents he visited, 81 In India, the thirtieth day of the twelfth month ; in China, the fifteenth day of the first month. 134 RECORDS OF WESTERN COUNTRIES, [book vnr. lie was treated with disdain as a foreigner ( a frontier countryman ). On this he returned to his own country. The king in person went out to a distance to meet him, hut the Sramana was so affected that he could not speak. The king said, “ What has so afflicted you as to cause this excessive grief ? ” The Sramana replied, “ I, relying on the dignity of your Majesty’s kingdom, went forth to visit the world, and to find my way through distant regions and strange cities. For many years all my travels, during heat and cold, have been attended with outrage, and my words have been met with insults and sarcasm. Having endured these afflictions, how can I be light-hearted ? ” The kin" said, “ If these things are so, what is to be done ? ” He replied, “ In truth, I wish your Majesty in the field of merit would undertake to build convents throughout all India. You would thus signalise the holy traces, and gain for yourself a great name ; you would show your gratitude for the advantage derived from your pre- decessors, and hand down the merit thereof to your suc- cessors.” He replied, “ This is an excellent plan ; how have I but just heard of it ? ” Then he gave in tribute to the king of India all the jewels of his country. The king having received them as tribute, from a principle of duty and affection to his distant ally, he sent messengers to say, “ What can I now do in return for the decree ? ” The minister said, “The king of Simhala salutes the king of India (Maha Sri raja). The reputation of the Maha- raja has spread far and wide, and your benefits have reached to distant regions. The Sramanas of this inferior country desire to obey your instructions and to accept your transforming influences. Having wan- dered through your superior country in visiting the sacred traces, I called at various convents and found 135 BOOK VIII.] THE KING’S PROCLAMATION. great difficulty in getting entertainment, and so, fatigued and very much worn by affronts, I returned home. I have therefore formed a plan for the benefit of future travel- lers ; I desire to build in all the Indies a convent for the entertainment of such strangers, who may have a place of rest between their journey there and back. Thus the two countries will be bound together and travellers be refreshed.” The king said, “ I permit your royal master to take ( for this purpose ) one of the places in which Tathagata has left the traces of his holy teaching.” On this the messenger returned home, having taken leave of the king, and gave an account of his interview. The ministers received him with distinction and assembled the Sramanas and deliberated as to the foundation of a convent. The Sramanas said, “ The ( Bodhi ) tree is the place where all the past Buddhas have obtained the holy fruit and where the future ones will obtain it. There is no better place than this for carrying out the project.” Then, sending all the jewels of the country, they built this convent to entertain priests of this country {Ceylon), and he caused to be engraved this proclamation on copper, “ To help all without distinction is the highest teaching of all the Buddhas ; to exercise mercy as occasion offers is the illustrious doctrine of former saints. And now I, unworthy descendant in the royal line, have undertaken to found this sangharama, to enclose the sacred traces, and to hand down their renown to future ages, and to spread their benefits among the people. The priests of my country will thus obtain independence, and be treated as members of the fraternity of this country. Let this privilege be handed down from generation to generation without interruption.” For this cause this convent entertains many priests of Ceylon. To the south of the Bddhi tree 10 li or so, the sacred traces are so numerous that they cannot be each named. Every year when the Bhikshus break up their 136 RECORDS OF WESTERN COUNTRIES, [book viii. yearly rest of the rains, religious persons come here from every quarter in thousands and myriads, and during seven days and nights they scatter flowers, burn incense, and sound music as they wander through the district 82 and pay their worship and present their offerings. The priests of India, according to the holy instruction of Buddha, on the first day of the first half of the month Sravana enters on TFass. With us this is the sixteenth day of the fifth month ; they give up their retreat on the fifteenth day of the second half of the month Asvayuja, which is with us the fifteenth day of the eighth month. In India the names of the months depend on the stars, and from ancient days till now there has been no change in this. But as the different schools have translated the accounts according to the dialects of the countries without distinguishing one from the other, mistakes have arisen, and as a consequence contradictions are apparent in the division of the seasons. Hence it is in some places they enter on Wass on the sixteenth day of the fourth month, and break up on the fifteenth day of the seventh month. Note i, p. 102. The pilgrim’s route from Patna to Gaya is difficult to settle. I think we must omit the passage on p. 102, 1. 5, “going about 200 li,” and consider the “old sanglidrdma” as being perhaps 10 li be- yond the south-west angle of the city. This 10 li, together with the two distances of 100 li -f- 90 li to the “cloud-stone mountain,” will thus make up 200 li (put down by mistake), and correspond with the 6 or 7 yojanas in Hwui-lih from Patna to the Ti-lo-chi-kia con- vent. This last place I should identify with the Barabar Hills ; but we must place the Tiladaka convent at Tilara. Hiuen Tsiang did not actually visit the spots named between the Barabar Hills and Gaya (see Ferguson’s remarks, J. R. A. S., vol. vi. part 2). Note 2, p. 118. With reference to the translation on p. 118, where the Chinese symbols ’O-mo-lo-kia-ko have been rendered the “Amalaka fruit,” as though this were the surmounting ornament of the great vilidra at 82 The district of the penance of Buddha. NOTES. 137 BOOK VIII.] Buddha Gaya, it is to be noticed that in the Chinese text these symbols are explained as being equivalent to “ precious pitcher or vase” ( pao p’ing ). This phrase is frequently explained as “ the sweet- dew dish or vase,” or, “the immortal dish.” M. Julien, in his note on the passage in question, restores the phonetic symbols, in defer- ence to the Chinese explanation, to Amalakarka, that is, “ pure dish or vase.” But the right restoration is doubtless Amara Karlca, “ the immortal dish or vase,” for, as before stated, “ sweet-dew ” is always rendered by “immortal” or “immortality.” This “sweet- dew dish or vessel” is represented in Chinese drawings as an oval bottle with a long narrow neck (see the illustration in the Liturgy of Avalokite^vara, “ possessed of a thousand hands and a thousand eyes ”). This explains the statement of Dr. Burgess (Ajantd Caves, xvii. § iv.) : “ Aval okites vara holds the palm of his right hand forward and has a bottle with oval body and narrow neck in his left.” This is the Amara Karlca. In the illustration of the pavement slab of the great temple of Gaya ( i.e ., the vihdra under present notice) given in the first volume of the Archceological Survey of India, pi. vi. (following p. 8), there is the figure of a devotee praying in front of a stdpa, which is crowned with flags and a bottle or vase, doubtless the same as the Amara Karka. This illustrates the inscrip- tion found at Buddha Gaya and translated by Sir Charles Wilkins, in which the building of the temple is attributed to Amara Kosha ; one of the nine gems of the court of King Vikramaditya, General Cunningham, then, is probably correct in saying that this great temple of Buddha GayS, was built between the time of Fa-hian and Hiuen Tsiang. The crowning member or stone of a temple spire is called AmalaHld, or “pure stone.” END OF BOOK VIII. 138 ) BOOK IX. The Second Part of the Country Magadha. To the east of the Bodhi tree, crossing the Hairanjana, (Xi-len-shan-na) river, in the middle of a wood, is a st'dpa. To the north of this is a pool. This is the spot where a perfume elephant (Gandhahasti) 1 waited on his mother. Formerly when Tathagata was practising discipline as a Bodhisattva, he was born as the offspring of a perfume- elephant, and lived in the mountains of the north. Wan- dering forth, he came to the border of this pool. His mother being blind, he gathered for her the sweet lotus roots, and drew pure water for her use, and cherished her with devotion and filial care. At this time there was a man who had changed his home , 2 who wandered here and there in the wood without knowing his way, and in his distress raised piteous cries. The elephant-cub heard him and pitied him ; leading him on, he showed him his way to the road. The man having got back, forthwith went to the king and said, “ I know of a wood 3 in which a perfume- elephant lives and roams. It is a very valuable animal. You had better go and take it.” The king, assenting to his words, went with his soldiers to capture it, the man leading the way. Then pointing 1 See ante, vol. i. p. 5, note 25. Consult also Monier Williams, Sansc. Diet., sub voc. Gandhadvipa. - Tui i shtih seems to imply that he had changed his place of abode, and so was at a loss to find his way about ; or it may simply mean, “ In the lapse of time it happened that,” &c. So Julien translates it. 3 The ruins of the stApa and the lower portion of the shaft of the pillar raised on the spot where the young elephant was taken still exist at Bakror, on the eastern bank of the Lilajan river, about one mile to the south-east of Buddha Gay& (Cunningham, Anc. Geog., p. 459). BOOK IX.] UDRA -RA MA P UTTRA . 139 to the elephant to show it to the king, immediately both his arms fell off as if cut by a sword. The king, though he saw this miracle, yet captured the elephant-cub, and hound it with cords, and returned to his palace. The young elephant having been bound (in order to tame it), for a long time would neither eat nor drink. The stable- keeper stated the matter to the king, who, on his part, came to see for himself, and asking the elephant the reason . 4 “ Lo ! ” he answered and said, “ my mother is blind, and now for days together is without food or drink, and here I am bound in a dreary dungeon. How can I take my food with relish ! ” The king, pitying his feelings and resolution, therefore ordered him to be set free. By the side of this (pool) is a stdpa, before which is built a stone pillar. In this place the Buddha Ka^yapa (Kia-she-po) long ago sat in meditation. By its side are traces where the four past Buddhas sat down and walked. To the east of this spot, crossing the Mo-ho 5 (Mahi) river, we come to a great forest in which is a stone pillar. This is the place where a heretic entered a condition of ecstasy and made a wicked vow. In old days there was a heretic called Udra-Ramaputtra (U-teou-lan-tseu). In mind he soared above the vapoury clouds, whilst he left his body among the wilds and marshes. Here in this sacred forest, restraining his spirit, he left his traces . 6 Having acquired the five supernatural faculties , 7 he reached the highest condition of Dhydna, and the king of Magadha greatly respected him. Each day at noon he invited him to his palace to eat. Udra-Ramaputtra, mounting through space, walking in the air, came and went without hin- drance. 4 In a fond way, as we speak to the text. The expression, “ re- dumb creatures. straining his spirit ” means that 5 The Mohana Nadi river. when he confined his spirit within 6 Udra-Ramaputtra was one of the his body he left here bodily traces, teachers to whom Bodhisattva went 7 Panchdbhijuds ; see Childers, before his penance (Fo-sho-hing-tsan- Pali Diet., sub voc. Abhinnd; Bur- law?, varga 12) ; but it is uncertain nouf, Introd., p., 263 ; Lotus, pp. 820 whether he is the one referred to in If. 140 RECORDS OF WESTERN COUNTRIES, [book ix. The king of Magadha, expecting the moment of his arrival, kept watch for him, and, on his coming, respect- fully placed for him his seat. The king being about to go forth on a tour, wished to put this affair in charge of some one during his absence, but he found no one in his inner palace whom he could select, capable of under- taking his commands . 8 But (amongst his attendants) there was a little pet girl of modest appearance and well-mannered, so that in the whole palace none of his followers ( wise folk) was able to excel her . 9 The king of Magadha summoned this one, and said to her, “ I am going some distance on a tour of observation, and I desire to put you in charge of an important business; you must, on your part, give all your mind to do thoroughly as I direct in the matter. It relates to that celebrated Rishi Udra-Ramaputtra, whom I have for a long time treated with reverence and respect. Row when he comes here at the appointed time to dine, do you pay him the same attention that I do.” Having left these instructions, the king forthwith gave notice of his absence ( non-attendance ). The little girl, according to her instructions, waited in expectation as usual. The great Rishi having come, she received him, and placed a seat for him. Udra-Rama- puttra having touched the young female, felt within him the impure risings of earthly passion {of the world of desire), and so he lost his spiritual capabilities. Having finished his meal, he spoke of going, but he was unable to rise in the air. Then feeling ashamed, he prevaricated, and addressing the maiden said, “ I am able, as the result of the discipline I practise, to enter Sam&dhi, and then, my mind at rest, I can ascend into the air, and come and go without a moment’s delay. I have heard long ago, however, that the people of the country desire to see me. In agreement with the rule of the olden time, our 8 That is, none of the females of 9 Could take her place of pre- the palace. cedence. BOOK IX.] UDRA -RA MA P UTTRA . 141 utmost aim should he to benefit all that lives. How shall I regard only my own benefit and forget to benefit others ? I desire, therefore, on this occasion, to go through the gate and walk on the ground, to bring happiness and profit to all those who see me going.” The royal maiden hearing this, straightway spread the news far and wide. Then the people began with all their hearts to water and sweep the roads, and thousands upon thousands awaited to see him come. Udra-Rama- puttra, stepping from the royal palace, proceeded on foot to that religious forest. Then sitting down in silence, he entered Samddhi. Then his mind, quickly escaping outside, was yet limited within the boundaries of the forest. 10 And now (as it wandered through the woods) the birds began to scream and flutter about, and as it approached the pond, the fishes began to jump and splash, till at last his feelings being wrought up, and his mind becoming confused, he lost his spiritual capa- bilities. Giving up his attempt at ecstasy, 11 he was filled with anger and resentment, and he made this wicked vow, “May I hereafter be born as a fierce and wicked beast, with the body of a fox and the wings of a bird, that I may seize and devour living creatures. May my body be 3000 li long, and the outspread of my wings each way 1500 li; then rushing into the forest, I will devour the birds, and entering, the rivers, I will eat the fish.” When he had made this vow his heart grew gradually at rest, and by earnest endeavours he resumed his former state of ecstasy. Not long after this he died, and was born in the first of the Bhuvani heavens, 12 where his years 10 That is, although his spirit was complete independence of his able to leave bis body, yet, owing to body. his evil thoughts, it was unable to J - That is, in the highest of the rise as before “ above the vapoury Arupa heavens. This heaven is clouds.” called in Chinese fi-seang-fi-Ji-siang- 11 This seems to show that al- tin, i.e., the heaven where there is though his spirit quickly passed neither thought (consciousness) nor “outside,” it was unable to obtain an absence of thought ; in Pali, 142 RECORDS OF WESTERN COUNTRIES, [book ix. would be 80,000 kalpas. Tathagata left this record of him : “ The years of his life in th^t heaven being ended, then he will reap the fruit of his old vow and possess this ignoble body. From the streams of the evil ways of birth he may not yet expect to emerge.” 13 To the east of Mahi river we enter a great wild forest, and going 100 li or so, we come to the Ivi’u-ki’u-cha- po-to-shan (Kukkutapadagiri, the Cock’s-foot Mountain). It is also called Kiu-liu-po-to-shan (Gurupadah giri 14 ). The sides of this mountain are high and rugged, the valleys and gorges are impenetrable. Tumultuous torrents rush down its sides, thick forests envelope the valleys, whilst tangled shrubs grow along its cavernous heights. Soaring upwards into the air are three sharp peaks ; their tops are surrounded by the vapours of heaven, and their shapes lost in the clouds. Behind these hills the vener- able Maha-Kasyapa dwells wrapped in a condition of Nirvdim. People do not dare to utter his name, and therefore they speak of the “ Guru-padah ” ( the venerable teacher . ) 15 Maha-Kasyapa was a Sravaka and a disciple (or “ Xevasanhanasahna ” (see Childers, Pali Piet, sub voc. From the history given in the Po-sho-king, it would seem that this refinement of language as to the character of the highest heaven is due to Udra-Ramaputtra. 13 That is, although he is now in the highest heaven of substance (bhuva), where his life will last So, 000 great kalpas (an incalculable period), yet he is not saved from future misery. This exhibits the character of Buddha’s conception of Nirvana, that it is a condition free from any possibility of a return to mundane or other bodily form of existence. 14 That is, the Mountain of the Venerable Master, i.e., Kasyapa. Pada is here added as a token of respect, as in Deva-padah, Kuma- rila-padah, &c. It seems to have been called the Cock’s-foot from its shape, the three peaks or spurs resembling thefootof the cock. Fa-hian places it 3 li to the south of Gaya, probably a mistake for 3 ySjanas to the east (see Fa-hian, Beal’s ed., cap. xxxiii. n. 1). It has been identified by Cunningham with the village of Kur- kihar (vid. Arch. Survey, vol. i. pp. 14-16 ; voL xv. p. 4 ; and Avc. Geog. Ind., p. 460). This hill of the cock’s foot must not be confused with the sanghdrama of the cock-garden near Patna. There is no evidence that there was a hill near this last esta- blishment, and it is nowhere called the Kukkuta - pada vihara. The quotation made by Julien (vol. ii. 428 n.) refers to the hill near Gaya ; so also does the note of Bumouf, Introd., p. 366. See also Schiefner’s Lebensbeschreibung Qdkyamuni’s, p. 278 ; Ind. Ant., vol. xiL p. 327. 15 This is a difficult passage, but the sense is evident. Kasyapa dwells in the mountain awaiting the arrival of Maitreya ; he cannot therefore have passed into complete Nirvdna. book ix.] COMMISSION GIVEN TO KASYAPA. 143 a Sravaka disciple) perfectly possessed of the six super- natural faculties and the eight enfranchisements 16 ( ashtau vimokshas ). 17 Tathagata, his work of conversion being done, and just on the point of attaining Nirvana, ad- dressed Kaiyapa and said, “ Through many 18 kalpas I have undergone ( diligently borne ) painful penances for the sake of all that lives, seeking the highest form of religion. What I have all along prayed for (desired) I have now obtained to the full. Now, as I am desirous to die (enter JIahdnirvdna), I lay on you the charge of the Dliarma Pitaka. Keep and disseminate (this doctrine ) without loss or diminution. The golden-tissued Kashdya robe given me by my foster-mother (mother’s sister)™ I bid you keep and deliver to Maitreya (T’se-chi) when he has com- pleted the condition of Buddha . 20 All those who engage in the profession of my bequeathed law, whether they be Bhikshus, Bhikshunis, Upasakas, or Upasikas, must first (i.e., before this be accomplished) cross over and escape the stream of transmigration.” Kasyapa having received this commission to undertake to preserve the true law, summoned an assembly 21 (council or convocation). This done, he continued twenty years (in charge of the order), and then, in disgust at the imperma- In fact, the subsequent narrative shows that he will only reach that condition when Maitreya comes. I take the expression chung tsie mill to denote the indefinite character of his present condition, which cannot be called N irvdna, but is a middle state of existence. P&da, as stated above, is an honorary affix ; the expression ki-heou refers to the inner recesses of the mountain. Julien translates the passage thus : “ In the sequence of time the great Kas- yapa dwelt in this mountain, and there entered Nirvdna. Men dare not call him by his name, and so they say “ the foot of the venerable.” 16 Shadabhijnds. See Childers, Pdli Diet., s. v. Abhinnd, and ante, vol. i. p. 104, n. 73. 17 See Childers, u. «., s. v.Vimol-ho; Burnouf, Lotus, pp. 347, 824 f. and ante, vol. i. p. 149, n. 90. 18 Mahaprajapati. 19 The word means “waste” or “ distant as we might say, through “a waste of ages,” or “dreary ages.” 20 This passage is translated by Julien thus: “Which Maitreya after he became Buddha left, that it might be transmitted to you.” But this cannot be correct. Mai- treya has not become Buddha. I translate it, “ I deliver to you to keep, awaiting the time when Mai- treya shall become perfect Buddha.” 21 This is the usual phrase used for “ calling a convocation.” 144 RECORDS OF WESTERN COUNTRIES, [book is. nence of the world, and desiring to die, he went towards Cock’s-foot Mountain. Ascending the north side of the mountain, he proceeded along the winding path, and came to the south-west ridge. Here the crags and precipices prevented him going on. Forcing his way through the tangled brushwood, he struck the rock with his staff, and thus opened a way. He then passed on, having divided the rock, and ascended till he was again stopped by the rocks interlacing one another. He again opened a passage through, and came out on the mountain peak on the north-east side. Then having emerged from the de- files, he proceeded to the middle point of the three peaks. There he took the Kashaya garment (cMvara) of Buddha, and as he stood he expressed an ardent vow. On this the three peaks covered him over ; this is the reason why now these three rise up into the air. In future ages, when Maitreya shall have come and declared the three- fold law , 22 finding the countless persons opposed to him by pride, he will lead them to this mountain, and coming to the place where Kaiyapa is, in a moment (the snapping of the finger) Maitreya will cause it to open of itself, and all those people, having seen Kasyapa, will only be more proud and obstinate. Then KaSyapa, delivering the robe, and having paid profound reverence, will ascend into the air and exhibit all sorts of spiritual changes, emitting fire and vapour from his body. Then he will enter Nirvana. At this time the people, witnessing these miracles, will dismiss their pride, and opening their minds, will obtain the fruit (of holiness). Now, therefore, on the top of the mountain is a stupa built. On quiet evenings those look- ing from a distance see sometimes a bright light as it were of a torch ; but if they ascend the mountain there is nothin? to be observed . 23 22 The thrice-repeated law ; see tain, which stands three miles north- ante, p. 47, n. IO. north-east of the town of Kurkihar. 23 The three - peaked mountain There is still a square basement here referred to has been identified surrounded by quantities of bricks by General Cunningham with the on the highest or middle peak of the three peaks of the Murali moun- three. Arch. Survey, vol. xv. p. 5. BOOK IS.] THE YASHTIVANA. 145 Going to the north-east of the Cock’s-foot Mountain about ioo li, we come to the mountain called Buddha- vana (Fo-to-fa-na), wdth its peaks and cliffs lofty and precipitous. Among its steep mountain cliffs is a stone chamber where Buddha once descending stayed ; by its side is a large stone where Sakra (Shih), king of Devas, and Brahma-raja (Fan-wang) pounded some ox-head ( gosirsha ) 24 sandal- wood, and anointed Tathagata with the same. The scent (of this ) is still to be perceived on the stone. Here also five hundred Arhats secretly dwell 25 in a spiritual manner, and here those who are influenced by religious desire to meet with them sometimes see them, on one occasion under the form of Samaneras just enter- ing the village to beg food, at other times as withdrawing (to their cells), on some occasions manifesting traces of their spiritual power in ways difficult to describe in detail. Going about 30 li to the east, amongst wild valleys of the Buddhavana (Fo-to-fa-na) mountain, we come to the wood called Yashtivana (Ye-sse-chi). 26 The bamboos that grow here are large ; they cover the hill and extend through the valley. In former days there was a Brahman, who hearing that the body of Sakya Buddha (Shih-kia-fo) was sixteen feet in height, was perplexed with doubt and would not credit it. Then taking a bamboo sixteen feet long, he desired to measure the height of Buddha; the body constantly overtopped the bamboo and exceeded the sixteen feet. So going on increasing, he could not find the right measurement. He then threw the bamboo on 24 “ In Pali called gostsam, among the Tibetans gorshi-sha, and among the Mongols gurshosJia. It is ap- parently applied to sandal-wood having the odour of the cow’s head ” (Burnouf, Introd., p. 557 ). But per- haps its name is derived from its appearance, viz., a centre of silvery white wood within a darker outside circle. Compare the description of the bull that carried off Europa — VOL. II. kijkXos 5’ apyv4os piarip pappaipe pe- r unrip. Abstract of Four Lectures, p. 158 . For the circle on the forehead, see the figures “ from the oldest painting in Cave X. at Ajanta’" (Burgess, plates viii. ix. x., Report on the Paintings at Ajantd). 25 I do not find in the text that they entered Nirvana here. as n The f ores (; 0 f the staff.” K 146 RECORDS OF WESTERN COUNTRIES, [book ix. the ground and departed ; hut because of this it stood upright and took root. In the midst of this wood is a sttipa which was built by Asoka-raja. Here Tathagata displayed for seven days great spiritual wonders {miracles) for the sake of the Devas, and preached the mysterious and excellent law. In the forest of the staff (Yashtivana) not long since there was an Upasaka named Jayasena (Ske-ye-si-na), a Kshattriya of Western India. He was exceedingly simple-minded and moderate. He amused himself amid the forests and hills, dwelling in a sort of fairyland, whilst his mind wandered amid the limits of truth {true limits). He had deeply studied the mysteries both of orthodox and other treatises {inside and oidside books). His language and observations were pure, and his argu- ments elevated ; his presence was quiet and dignified. The Sramanas, Brahmanas, heretics of different schools, the king of the country, the great ministers and house- holders, and persons of rank came together to visit him and personally to ask him questions. His pupils occu- pied sixteen apartments ; 27 and although nearly seventy years of age, he read with them diligently and without cessation, and applied their minds only to the study of Buddhist sutras, rejecting all other engagements. Thus night and day he gave up body and mind to this pursuit alone. It is a custom in India to make little stdpas of powdered scent made into a paste ; their height is about six or seven inches, and they place inside them some written extract from a sutra; this they call a dharma- garira 26 (fa-shi-li). When the number of these has be- come large, they then build a great stupa, and collect all the others within it, and continually offer to it religious 27 The text here seems to be aban ; Arch. Sum., vol. iii. p. 157, faulty. pi. xlvi. ; see also J. Bom. B. R. A. S., 28 See the seals found at Bird- vol. vi. p. 157 f. BOOK IX.] RAJ AGRIHA HOT SPRINGS. 147 offerings. This then was the occupation of Jaya-sena fChing-kian) ; with his mouth he declared the excellent law, and led and encouraged his students, whilst with his hand he constructed these stHpas. Thus he acquired the highest and most excellent religious merit. In the evening, again, he would walk up and down worship- ping and repeating his prayers, or silently sit down in meditation. For eating or sleeping he had little time, and relaxed none of his discipline night or day. Even after he was an hundred years old his mind and body were in full activity. During thirty years he had made seven Tcotis of these dharma-sarira stilpas, and for every koti that he made he built a great st'dpa and placed them in it. When full, he presented his religious offer- ings and invited the priests ; whilst they, on their part, offered him their congratulations . 29 On these occasions a divine light shone around and spiritual wonders (miracles) exhibited themselves ; and from that time forth the miraculous light has continued to be seen. South-west of the Yashtivana 30 about 10 li or so, on the south side of a great mountain, are two warm springs ; 31 the water is very hot. In old days, Tathagata caused this water to appear, and washed himself therein. The pure flow of these waters still lasts without dimi- nution. Men far and near flock here to bathe, after which those who have suffered from disease or chronic affections are often healed. By the side of the springs is a stupa, to mark the place where Tathagata walked for exercise. To the south-east of the Yashtivana about six or seven 29 Or, invited the congregation of cutting bamboos (Cunningham, Anc. priests to a religious assembly to Geog., p. 461). consecrate the service. 31 These springs are about two 30 The Bamboo forest (Chang-lin) miles to the south of Jakhti-ban, is still known as the Jakhti-ban ; it at a place called Tapoban, which lies to the east of the Buddhain hill name is a common contraction of (Buddhavana), and is frequented Tapta-pani, or the “ hot water ” by the people for the purpose of [Ibid.) 148 RECORDS OF WESTERN COUNTRIES, [book ix. li we come to a great mountain. Before a cross-ridge 32 of this mountain is a stvipa. Here in old days Tathagata explained the law during the three months of rain for the benefit of men and Devas. Then Bimbisara-raja (Pin- pi-so-lo) wished to come to hear the law. He cut away the mountain, and piled up the stones to make steps in order to ascend. The width is about twenty paces and the length 3 or 4 li. 33 To the north of the great mountain 3 or 4 li is a solitary hill. Formerly the Rlshi Vyasa 34 (Kwang-po) lived here in solitude. By excavating the side of the mountain he formed a house. Some portions of the foundations are still visible. His disciples still hand down his teaching, and the celebrity of his bequeathed doctrine still remains. To the north-east of the solitary hill 4 or 5 li there is a small hill, also standing alone. In the side of this hill ( has been excavated) a stone chamber. In length and breadth 35 it is enough to seat 1000 persons or so. In this place Tathagata, when living in the world, repeated the law for three months. Above the stone chamber is a great and remarkable rock, on which Sakra, king of Devas, and Brahma-raja pounded some ox-head sandal-wood, and with the dust sprinkled the body of Tathagata. The sur- face of the stone still emits the scent of the perfume. At the south-west angle of the stone house there is a lofty cavern which the Indians call the palace of the Asuras (’O-su-lo). Formerly there was a good-natured fellow who was deeply versed in the use of magic formulae. He engaged with some companions, fourteen altogether, to covenant with one another to enter this lofty cavern. After going about 30 or 40 li, suddenly the whole place was 32 Or it may be “ a transverse 34 This restoration rests on M. pass.” Julien’s authority, as explained in 33 The great mountain referred his note (iii. 13). to in the text corresponds with the 35 Kwang mow, see Medhurst, lofty hill of Handia, 1463 feet in Chin. Diet., sub Mow, p. 994. height (Cunningham). BOOK IX.] KUSAGARA-PURA. 149 lighted up with great brilliancy, and they saw a walled city before them, with towers and look-outs all of silver and gold and lapis-lazuli ( lieu-li ). The men having ad- vanced to it, there were some young maidens who stationed themselves at the gates, and with joyful laughing faces greeted them and paid them reverence. Going on a little farther they came to the inner city-gates, where there were two slave-girls holding each of them a golden vessel full of flowers and scents. Advancing with these, they waited the approach of the visitors, and then said, “ You must first bathe yourselves in yonder tank, and then anoint yourselves with the perfumes and crown yourselves with the flowers, and then you may enter the city. Do not hasten to enter yet; only that master of magic can come in at once.” Then the other thirteen men went down at once to bathe. Having entered the tank, they all at once became confused, and forgot all that had taken place, and were {found) sitting in the middle of a rice field distant from this due north, over a level country, about 30 or 40 li. By the side of the stone house there is a wooden way {a road made ivith timber ) 36 about 10 paces wide and about 4 or 5 li. Formerly Bimbisara-raja, when about to go to the place where Buddha was, cut out a passage through the rock, opened up the valleys, levelled the precipices, and led a way across the river- courses, built up walls of stone, and bored through the opposing crags, and made ladders up the heights to reach the place where Buddha was located. From this spot proceeding eastward through the moun- tains about 60 li, we arrive at the city Kusagara-pura (Kiu-she-kie-lo-pu-lo), or “ the royal city of best grass {lucky grass)” This is the central point of the kingdom of Magadha. 37 Here the former kings of the country 36 Chan-tau, wooden bridges over Rajagriha, or the “royal residence.” mountain chasms (Khang-hi, quoted It was also named Girivraja, or the by Julien, note in loco). “hill surrounded.” (See Cunning- 37 Ku 4 agarapura was the original ham, A nc. Geog., p. 462). capital of Magadha, and was called 150 RECORDS OF WESTERN COUNTRIES, [book ix. fixed their capital. It produces much of the most excel- lent, scented, fortunate grass, and therefore it is called “ the city of the superior grass.” High mountains sur- round it on each side, and form as it were its external walls. 38 On the west it is approached through a narrow pass, on the north there is a passage through the moun- tains. The town is extended from east to west and narrow from north to south. It is about 1 50 li in circuit. The remaining foundations of the wall of the inner city are about 30 li in circuit. The trees called Kie-ni-kia (Kanakas) border all the roads, their flowers exhale a delicious perfume, and their colour is of a bright golden hue. In the spring months the forests are all of a golden colour. Outside the north gate of the palace city is a stHpa. Here Devadatta (Ti-pVto-lo) and Ajatasatru-raja Wi-sing-yun), having agreed together as friends, liberated the drunken elephant for the purpose of killing Tathagata. But Tathagata miraculously caused five lions to proceed from his finger-ends ; on this the drunken elephant was subdued and stood still before him. 39 To the north-east of this spot is a stCipa. This is where Sariputra (She-li-tseu) heard Asvajita (’O-shi-p’o-shi) the Bhikshu declare the law, and by that means reached the fruit (of an Arhat). At first Sariputra was a layman ; he was a man of distinguished ability and refinement, and was highly esteemed by those of his own time. At this time, with other students, he accepted the traditional teach- ing as delivered to him. On one occasion, being about to enter the great city of Raj agriha, the Bhikshu Asvajita (Ma-shing) was also just going his round of begging. Then Sariputra, seeing him at a distance, addressed his disciples, saying, “ Yonder man who comes, so full of dignity and nobleness, if he has not reached the fruit of sanctity 33 So also Fa-hian states that the 39 This is a perversion of the five hills which surround the town simple story found in the Fo-sho- are like the walls of a city (cap. Icing, vv. 1713 ss., and compare p. xxviii.) 246, n. 4. BOOK IX.] PLOT OF SRI GUPTA. iji (Arhatship), how is he thus composed and quiet ? Let us stop awhile and observe him as he approaches.” Now as Asvajita Bhikshu had reached the condition of an Arhat, his mind was self-possessed, his face composed and of an agreeable refinement ; thus, holding his religious staff, he came along with a dignified air. Then Sariputra said, “Venerable sir! are you at ease and happy? Pray, who is your master, and what the system you profess, that you are so gladsome and contented ? ” Asvajita answering him said, “Know you not the royal prince, the son of Suddhodana-raja, who gave up the condi- tion of a Chakravarttin monarch, and from pity to the six kinds of creatures for six years endured penance and reached the condition of Sambodhi, the state of perfect omniscience ? This is my master ! As to his law, it has respect to a condition including the absence of existence, without nonentity ; 40 it is difficult to define ; only Buddhas with Buddhas can fathom it ; how much less can foolish and blind mortals, such as I, explain its principles. But for your sake I will recite a stanza in praise of the law of Buddha .” 41 Sariputra having heard it, obtained forthwith the fruit of Arhatship. To the north of this place, not far off, there is a very deep ditch, by the side of which is built a stilpa ; this is the spot where Srigupta (She-li-kio-to) wished to destroy Buddha by means of fire concealed in the ditch and poisoned rice. Now Srigupta (Shing-mi) greatly honoured (believed in) the heretics, and his mind was deeply possessed by false views. All the Brahmacharins said, “The men of the country greatly honour Gautama (Kiao-ta-mo), and in consequence he causes our disciples to be without support. Invite him then to your house to eat, and before the door make a great ditch and fill it with fire, and cover it over slightly with wooden planks to conceal the fire ; moreover, 40 The opposite of existence ( yau , 41 The stanza he recited is given material or conditioned existence), in the Fo-sho-king, v. 1392. See and also of not-being. also p. 194, n. 2. 15 2 RECORDS OF WESTERN COUNTRIES, [book ix. poison the food, so that if he escape the fire ( fiery ditch), he will take the poison.” Srigupta, according to his directions, caused the poison to be prepared, and then all the people in the town, knowing the evil and destructive design of Srigupta against the Lord of the World, entreated Buddha not to go to the house. The Lord said, “ Be not distressed ; the body of Tathagata cannot be hurt by such means as these.” He therefore accepted the invitation and went. When his foot trod on the threshold of the door the fire in the pit be- came a tank of pure water with lotus flowers on its sur- face. Srigupta having witnessed this, being filled with shame and fear lest his project should fail, said to his followers, “ He has by his magical power escaped the fire ; but theie is yet the poisoned food!” The Lord having eaten the rice, began to declare the excellent law, on which Srigupta, having attended to it, himself became a dis- ciple. To the north-east of this fiery ditch of Srigupta (Shing- mi), at a bend of the city, is a stupa ; this is where J ivaka (Slii-fo-kia), 42 the great physician, built a preaching-hall for Buddha. All round the walls he planted flowers and fruit trees. The traces of the foundation-walls and the decayed roots of the trees are still visible. Tathagata, when he was in the world, often stopped here. By the side of this place are the remains of the house of Jivaka, and the hollow of an old well also exists there still. To the north-east of the palace city going 14 or 15 li, we come to the mountain Gridhrakfita (Ki-li-tho-kiu- ch’a). Touching the southern slope of the northern mountain, it rises as a solitary peak to a great height, on which vultures make their abode. It appears like a high tower on which the azure tints of the sky are reflected, the colours of the mountain and the heaven being com- mingled. 42 For the history of Jivaka see S. Hardy’s Manual of Buddhism, p. 238. BOOK IX.] THE GRIDHRAKUTA PEAK. 153 When Tathagata had guided the world for some fifty years, he dwelt much in this mountain, and delivered the excellent law in its developed form ( hwang ). i 3 Bimbisara- raja, for the purpose of hearing the law, raised a number of men to accompany him from the foot of the mountain to its summit. They levelled the valleys and spanned the precipices, and with the stones made a staircase about ten paces wide and 5 or 6 li long. In the middle of the road there are two small st-dpas, one called “ Dismounting from the chariot ” (. Hia-shing ), because the king, when he got here, went forward on foot. The other is called “Sending back the crowd” ( T’ui-fan ), because the king, separating the common folk, would not allow them to proceed with him. The summit of this mountain is long from the east to the west and narrow from north to south. There is a brick vihdra on the borders of a steep precipice at the western end of the mountain. It is high and wide and beautifully constructed. The door opens to the east. Here Tathagata often stopped in old days and preached the law. There is now a figure of him preaching the law of the same size as life. To the east of the vihdra is a long stone, on which Tathagata trod as he walked up and down for exercise. By the side of it is a great stone about fourteen or fifteen feet high and thirty paces round. This is the place where Devadatta 44 flung a stone from a distance to strike Buddha. South of this, below the precipice, is a stilpa. Here 43 A great number of the later developed sAtras are said to have been delivered here. There is also a late form of belief which connects the spiritual form of Buddha with this mountain. It is barely possible that Buddha did in his later years declare a developed (mystical) form of his doctrine, and perhaps this mountain was the scene of his teach- ing ; but the greater portion of the sAtras claiming the authority of his utterance here are fabulous. Com- pare Fa-hian, cap. xxix. The Vul- ture Peak is a part of the lofty hill now called Saila-giri, but no caves have been discovered there (Cun- ningham, Anc. Geog., p. 466). 44 The story of Devadatta rolling down the stone will be found in Fa- hian, chap, xxix., also in the Fo-sho- Icing, p. 246, and in the Manual of Buddhism, p. 383. The accounts, however, slightly differ. 154 RECORDS OF WESTERN COUNTRIES, [book ix. Tathagata, when alive in old time, delivered the Sad- dharma Pundarika Sutra .* 5 To the south of the vihdra, by the side of a mountain cliff, is a great stone house. In this Tathagata, when dwelling in the world long ago, entered Samddhi. To the north-west of the stone house and in front of it is a great and extraordinary stone. This is the place where Ananda (O-nan) was frightened by Mara. When the venerable Ananda had entered Samddhi in this place, Mara-raja, assuming the form of a vulture, in the middle of the night, during the dark portion of the month, took his place on this rock, and flapping his wings and utter- ing loud screams, tried to frighten the venerable one . 46 Ananda, filled with fear, was at a loss to know what to do ; then Tathagata, by his spiritual power, seeing his state, stretched out his hand to compose him. He pierced the stone wall and patted the head of Ananda, and with his words of great love he spoke to him thus : “ You need not fear the assumed form which Mara has taken.” Ananda in consequence recovered his composure, and remained with his heart and body at rest and in peace. Although years and months have elapsed since then, yet the bird traces on the stone and the hole in the rock 47 still remain visible. By the side of the vihdra there are several stone houses 48 where Sariputra and other great Arhats entered Samddhi. In front of the stone house of Sariputra is a 45 Fa-hian relates how he visited the cave on this peak, and wept in recollection of Buddha’s residence therein. Here also, he adds, “ he delivered the Sheu-ling-yan Siltra.” This is th eS'urangama Siltra. Hiuen Tsiang says he also delivered here the Saddharma Pundarika Siltra. These sAtras, belonging to the last stage of Buddhist development, are referred to this mountain, as it was the scene of Buddha’s latest teach- ing. See Cunningham, Anc. Geog., p. 467 ; see also Fergusson, Cave Temples of India, p. 50. 46 Fa-hian, chap. xxix. 47 Julien translates “ The long cavern which traverses the flanks of the mountain.” But the “ long cavern ” is the hole referred to, piercing the side of the rock. 48 Probably caves or cells. Cun- ningham understands them to be small rooms built against the cliff (Ane. Geog., p. 467). The Chinese quite bears out this idea. book ix.] THE HOT SPRINGS NEAR RAJAGRIHA. 155 great well, dry and waterless. The hollow (shaft) still remains. To the north-east of the vihara, in the middle of a rocky stream, is a large and flat stone. Here Tathagata dried his Kashdya garment. The traces of the tissue of the robe still remain, as though they were cut out on the rock. By the side of this, and upon a rock, is a foot-trace of Buddha. Although the “ wheel” outline is somewhat ob- scure, yet it can be distinctly traced. On the top of the northern mountain is a stilpa. From this point Tathagata beheld the town of Magadha , 49 and for seven days explained the law. To the west of the north gate of the mountain city is the mountain called Pi-pu-lo (Vipula-giri ). 50 Accord- ing to the common report of the country it is said, “ On the northern side of the south-western crags of this mountain there were formerly five hundred warm springs ; now there are only some ten or so ; but some of these are warm and others cold, but none of them hot.” These springs have their origin to the south of the Snowy Mountains from the Anavatapta (Wu-jeh-no- c’hi) lake , 51 and flowing underground, burst forth here. The water is very sweet and pure, and the taste is like that of the water of the lake. The streams ( from the lake) are five hundred in number (branches), and as they pass by the lesser underground fire-abodes (hells), the power of the flames ascending causes the water to be 49 That is, as it seems, the capital of Magadha, viz., Rajagriha. 50 I have restored Pi-pu-lo to Vipula in deference to Julien. But it might be equally well re- stored to Vaibhara or Baibhar, and as Cunningham in his map of Rajgir (Arch. Survey, vol. i. pi. xiv.) places Baibhar to the west of the north gate of the town, it would be more agreeable to the account in the text to restore it so. On the other hand, as Hiuen Tsiang places the hot springs on the south-western slopes of Pi-po- lo, and as we are told that “ the hot springs of Rajagriha are found at the eastern foot of Mount Baibhar and the western foot of Mount Vipula ” (Cunningham, Anc. Geog., p. 466), it would seem that he must be speaking of Vipula. 51 Ravanahrad ; in Pali, Anava- tatta, in Tibetan, Ma-dros, in Chinese, Wu-je-nao. See Asiat. Res., vol. xx. p. 65, or Ann. Musee Guimet, tom. ii. p. 168 ; Bumouf, Introd., pp. 152, 154; and ante, vol. i. pp. 11-13. 156 RECORDS OF WESTERN COUNTRIES, [book ix. hot. At the months of the various hot springs there are placed carved stones, sometimes shaped like lions, and at other times as the heads of white elephants ; some- times stone conduits are constructed, through which the water flows on high {aqueducts), whilst below there are stone basins, in which the water collects like a pond. Here people of every region come, and from every city, to bathe ; those who suffer from any disease are often cured. On the right and left of the warm springs 52 are many stdjpas and the remains of vihdras close together. In all these places the four past Buddhas have sat and walked, and the traces of their so doing are still left. These spots being surrounded by mountains and supplied with water, men of conspicuous virtue and wisdom take up their abode here, and there are many hermits who live here also in peace and solitude. To the west of the hot springs is the Pippala (Pi- po-lo) stone house . 53 When the Lord of the World was alive in olden times, he constantly dwelt here. The deep cavern which is behind the walls of this house is the palace abode of an Asura (or, the Asuras). Many Bhik- shus w 7 ho practise Sarnddhi dwell here. Often we may see strange forms, as of Nagas, serpents, and lions, come forth from it. Those who see these things lose their reason and become dazed. Nevertheless, this wonderful place ( excellent land) is one in which holy saints dwell, and occupying the spot consecrated by such sacred 52 The names of these warm springs are given by Cunningham (Anc. Geog., p. 466). £3 This stone house is mentioned also by Fa-hian, chap. xxx. He places it to the south of the new city, west about three hundred paces. It would therefore be in Mount Baibhar, and Cunningham suggests that Pi-pu-lo may be an equivalent for Vaibhara {Arch. Survey, i. p. 21 n.). It may be so, but it is usually restored to Pip- pala. This stone house is supposed to be the same as the present Son- bhandar, or “treasury of gold” {ibid.) General Cunningham also identifies the Sonbhandar cave with the Sattapanni cave. But this seems impossible. Mr. Fergusson’s remarks on this perplexing subject are intelligible and satisactory. See Cave Temples of India, pp. 49, 50, and note. BOOK IX.] THE A SURA CAVE. 157 traces, they forget the calamities and evils that threaten them. Not long ago there was a Bhikshu of a pure and up- right life, whose mind was enamoured of solitude and quiet ; he desired to practise Samddhi concealed in this house. Some one protested and said, “ Go not there ! Many calamities happen there, and strange things causing death are frequent. It is difficult to practise Samddhi in such a spot, and there is constant fear of death. You ought to remember what has happened before time, if you would not reap the fruits of after-repentance.” The Bhikshu said, “Not so ! My determination is to seek the fruit of Buddha and to conquer the Deva Mara. If these are the dangers of which you speak, what need to name them ? ” Then his took his pilgrim’s staff and proceeded to the house. There he reared an altar and began to recite his magic protective sentences. After the tenth day, a maiden came forth from the cave and addressed the Bhikshu, saying, “ Sir of the coloured robes ! you observe the precepts, and, with full purpose, you adopt the refuge ( found in Buddha)-, you aspire after ( prepare ) wisdom, and practise Samddhi, and to promote in your- self spiritual power, so that you may be an illustrious guide of men, you dwell here and alarm me and my fellows ! But how is this in agreement with the doc- trine of Tathagata ? ” The Bhikshu said, “ I practise a pure life, following the holy teaching (of Buddha). I conceal myself among the mountains and dells to avoid the tumult of life. In suddenly bringing a charge against me, I ask where is my fault ? ” She replied, “Your reverence! when you recite your prayers, the sound causes fire to burst into (my house) from without, and burns my abode ; it afflicts me and my family ! I pray you, pity us, and do not say your charmed prayers any more ! ” The Bhikshu said, “ I repeat my prayers to defend my- self, and not to hurt any living thing. In former days, RECORDS OF WESTERN COUNTRIES, [book ix. 158 a religious person ( a disciple) occupied this place and practised Samddlii with a view to obtain the holy fruit and to help the miserable ; 54 then with unearthly sights lie was frightened to death, and gave up his life. This was your doing. What have you to say ? ” She replied, “ Oppresed with a weight of guilt, my wis- dom is small indeed ; hut from this time forth I will bar my house and keep the partition (between it and this chamber). Do you, venerable one, on your part, I pray, repeat no more spiritual formulae.” On this the Bhikshu prepared himself in Samddhi, and from that time rested in quiet, none hurting him. On the top of Mount Yipula (Pi-pu-lo) is a stupa. This is where in old times Tathagata repeated the law. At the present time naked heretics (Xirgranthas) frequent this place in great numbers ; they practise penance night and day without intermission, and from morn till night walk round ( the stupa) and contemplate it with respect. To the left of the northern gate of the mountain city (Girivjaja, Shan-shing), going east, on the north side of the southern crag (precipice or cliff), going 2 or 3 li, we come to a great stone house in which Devadatta formerly entered Samddhi. Not far to the east of this stone house, on the top of a flat stone, there are coloured spots like blood. By the side of this rock a stupa has been built. This is the place where a Bhikshu practising Samddhi wounded himself and obtained the fruit of holiness. There was formerly a Bhikshu who diligently exerted himself in mind and body, and secluded himself in the practice of Samddhi. Years and months elapsed, and he had not obtained the holy fruit. Betiring from the spot, he upbraided himself, and then he added with a sigh, “ I despair of obtaining the fruit of Arhatship (freedom from learning). What use to keep this body, the source of im- 54 I.e., to succour the people in the dark ways of birth, i.e., demons and pretas and “the lost.” BOOK IX.] THE KARANDA VENUV AN A. 159 pediment from its very character.” Having spoken thus, he mounted on this stone and gashed his throat. Forth- with he reached the fruit of an Arhat, and ascended into the air and exhibited spiritual changes ; finally, his body was consumed by fire, and he reached Nirvdna , 55 Be- cause of his noble resolution they have built ( this stdpci ) as a memorial. To the east of this place, above a rocky crag, there is a stone stdpa. This is the place where a Bhikshu practising Samddhi threw himself down and obtained the fruit. Formerly, when Buddha was alive, there was a Bhikshu who sat quietly in a mountain wild, practising the mode of Samddhi leading to Arhatship. For a long time he had exercised the utmost zeal without result. Night and day he restrained his thoughts, nor ever gave up his quiet composure. Tathagata, knowing that his senses were fit for the acquirement (of emancipa- tion), went to the place for the purpose of converting him (perfecting him). In a moment 56 he transported himself from the garden of bamboos (Yenuvana) to this mountain- side, and there calling him , 57 stood standing awaiting him. At this time the Bhikshu, seeing from a distance the holy congregation, his heart and body ravished with joy, he cast himself down from the mountain. But by his purity of heart and respectful faith for Buddha’s teaching before he reached the ground he gained the fruit of Arhat- ship. The Lord of the World then spoke and said, “You ought to know the opportunity.” Immediately he ascended into the air and exhibited spiritual transformation. To show his pure faith they have raised this memorial. Going about one li from the north gate of the mountain city we come to the Ivarandavenuvana (Kia-lan-t’o- chuh-yuen ), 58 where now the stone foundation and the 65 This incident is also related by or “ calling an assembly.” Fa-hian, cap. xxx. 58 The bamboo garden of Karanda, 16 So I understand tan c'hi, “in or Kalanda. For an account of this the snapping of a finger.” Julien garden see Fa-hian, (Beal’s edit., p. translates it as though Buddha called 117, n. 2), and also Julien in loco, the Bhikshu by cracking his fingers, n. 1 ; see also Burnouf, Introd., isted. 57 It may be either “ calling him” p. 456 ; Lolita Vistara, p. 415. i6o RECORDS OF WESTERN COUNTRIES, [book ix. brick walls of a vihdra exist. The door faces the east. Tathagata, when in the world, frequently dwelt here, and preached the law for the guidance and conversion of men and to rescue the people. They have now made a figure of Tathagata the size of life. In early days there was in this town a great householder ( grxhapati ) called Karanda ; at this time he had gained much renown by giving to the heretics a large bamboo garden. Then coming to see Tathagata and hearing his law, he was animated by a true faith. He then regretted that the multitude of unbelievers should dwell in that place. “And now,” he said, “the leader of gods and men has no place in which to lodge.” Then the spirits and demons, affected by his faithfulness, drove away the heretics, and addressing them said, “ Kar- anda, the householder, is going to erect a vihdra here for the Buddha; you must get away quickly, lest calamity befall you ! ” The heretics, with hatred in their heart and mortified in spirit, went away ; thereupon the householder built this vihdra. When it was finished he went himself to invite Buddha. Thereon Tathagata received the gift. To the east of the Karandavenuvana is a stUpa which was built by Ajata^atru-raja. After the Nirvana of Tathagata the kings divided the relics ( she-li ) ; the king AjataSatru returned then with his share, and from a feeling of extreme reverence built {a stupa ) and offered his religious offerings to it. When Asoka-raja (Wu-yau) became a believer, he opened it and took the relics, and in his turn built another stupa. This building constantly emits miraculous light. By the side of the stupa of Ajata^atru-raja is another stupa which encloses the relics of half of the body of Ananda. Formerly, when the saint was about to reach Nirvana, he left the country of Magadha and proceeded to the town of Yaisali (Fei-she-li). As these two countries disputed (about him ) and began to raise troops, the vener- able one, from pity, divided his body into two parts. The kin" of Magadha, receiving his share, returned and offered BOOK IX.] THE SATTAPANNI HALL. 161 to it his religious homage, and immediately prepared in this renowned land, with great honour, to raise a stupa. By the side of this building is a place where Buddha walked up and down. Not far from this is a stdpa. This is the place where Sariputra and Mudgalaputra dwelt during the rainy season. To the south-west of the bamboo garden (Yenuvana) about 5 or 6 li, on the north side of the southern mountain, is a great bamboo forest. In the middle of it is a large stone house. Here the venerable Ka^yapa with 999 great Arhats, after Tathagata’s Nirvana, called a con- vocation ( for the purpose of settling) the three Pitakas , 58 Before it is the old foundation-wall. King Ajata^atru made this hall 00 for the sake of accommodating the great Arhats who assembled to settle the Dharma-pitaka. At first, when Maha Ka^yapa was seated in silent (study) in the desert (mountain forests), suddenly a bright light burst forth, and he perceived the earth shaking. Then he said, “ What fortunate change of events is there, that this miracle should occur?” Then exerting his divine sight, he saw the Lord Buddha between the two trees entering Nirvdna. Forthwith he ordered his followers to accompany him to the city of KuHnagara (Ku-shi). On the way they met a Brahman holding in his hands a divine flower. Kaiyapa, addressing him, said, “ Whence come you ? Know you where our great teacher is at present ? ” The Brahman replied and said, “ I have but just come from yonder city of Ku^inagara, where I saw your great master just entered into Nirvdna. A vast 59 This j s the famous Sattapanni (4'), where we have named “ the cave, in which the “ first Buddhist second beginning of the Vassa sea- council” was held “At the en- son.” This seems to explain the trance of the Sattapanna cave in the constant use of the expression, the Magadha town (compare ante, n. “ double resting season,” by Hiuen 45) Giribbaja (i.e., Girivraja or Tsiang. See below, n. 61. Rajagrlha) the first council was 80 The hall appears to have been finished after seven months ” ( Dipa - structural; the cave at the back was rariiia (Oldenberg) v. 5). In con- natural. See Tergusson, Cave Tem- nection with this extract I would pies of India, p. 49. refer to the sentence preceding it VOL. II. L 162 RECORDS OF WESTERN COUNTRIES, [book ix. multitude of heavenly beings were around him offering their gifts in worship, and this flower, which I hold, I brought thence.” Kasyapa having heard these words said to his followers, “ The sun of wisdom has quenched his rays. The world is now in darkness. The illustrious guide has left us and gone, and all flesh must fall into calamity.” Then the careless Bhikshus said one to another with satisfaction, “ Tathagata has gone to rest. This is good for us, for now, if we transgress, who is there to reprove or restrain us ? ” Then Kasyapa, having heard this, was deeply moved and afflicted, and he resolved to assemble ( collect ) the treasure of the law ( Dharma-pitaka ) and bring to punish- ment the transgressors. Accordingly he proceeded to the two trees, and regarding Buddha, he offered worship. And now the King of the Law having gone from the world, both men and Devas were left without a guide, and the great Arhats, moreover, were cleaving to ( the idea of their) Nirvana. Then the great Kasyapa reflected thus : “ To secure obedience to the teaching of Buddha, we ought to collect the Dharma-pitaka” On this he ascended Mount Sumeru and sounded the great gong (ghantd ), and spake thus : “ Now then, in the town of Kajagriha there is going to be a religious assembly . 61 Let all those who have obtained the fruit (of arhatship ) hasten to the spot.” In connection with the sounding of the gong the direc- tion of Kasyapa spread far and wide through the great chiliocosm, and all those possessed of spiritual capa- bilities, hearing the instructions, assembled in convocation. At this time Kaiyapa addressed the assembly and said, “ Tathagata having died (attained to extinction or Nirvana), the world is empty. We ought to collect the Dharma- pitaka, in token of our gratitude to Buddha. Now then, being about to accomplish this, there should be profound composure (quiet). How can this be done in the midst of 61 A business relating to religion ; a religious proceeding. book ix.] THE FIRST COUNCIL. 163 such a vast multitude? Those who have acquired the three species of knowledge (trividyd), who have obtained the six supernatural faculties ( shadabhijnds ), who have kept the law without failure, whose powers of discrimina- tion ( dialectic ) are clear, such superior persons as these may stop and form the assembly. Those who are learners with only limited fruit, let such depart to their homes.” On this 999 men were left ; but he excluded An an da, as being yet a learner. Then the great Ivasyapa, calling him, addressed him thus : “ You are not yet free from defects ; you must leave the holy assembly.” He replied, “ During many years I have followed Tathagata as his attendant ; every assembly that has been held for consider- ing the law, I have joined ; but now, as you are going to hold an assembly after his death ( wai ), I find myself excluded ; the King of the Law having died, I have lost my dependence and helper.” KaSyapa said, “ Do not cherish your sorrow ! You were a personal attendant on Buddha indeed, and you therefore heard much, and so you loved {much), and therefore you are not free from all the ties that bind {the soul or affec- tions )." 1 Ananda, with words of submission, retired and came to a desert place, desiring to reach a condition “ beyond learning ; ” he strove for this without intermission, but with no result. At length, wearied out, he desired one day to lie down. Scarcely had his head reached the pillow 62 when lo ! he obtained he condition of an Arhat. He then went to the assembly, and knocking at the door, announced his arrival. Kasyapa then asked him, saying, “ Have you got rid of all ties ? In that case exer- cise your spiritual power and enter without the door being opened ! ” Ananda, in compliance with the order, entered through the keyhole, 63 and having paid reverence to the priesthood, retired and sat down. 62 For a similar account of An- the whole account, anda’s illumination, see Abstract of 63 In other accounts it is stated Four Lectures, p. 72, and compare he entered through the wall. 1 64 RECORDS OF WESTERN COUNTRIES, [book ix. At this time fifteen days of the summer rest ( Varshdva- sdna ) had elapsed. On this Ivasyapa rising, said, “ Con- sider well and listen! Let Ananda, who ever heard the words of Tathagata, collect by singing through 64 the Sutra-pitaka. Let Upali (Yeu-po-li), who clearly under- stands the rules of discipline ( Vinaya ), and is well known to all who know, collect the Vinaya-pitaka ; and I, Kas- yapa, will collect the Abhidharma-pitaka.” The three months of rain 65 being past, the collection of the Tripitaka ■was finished. As the great Ivasyapa was the president ( Sthavira ;) among the priests, it is called the Sthavira (Chang-tso-pu) convocation . 66 North-west of the place where the great Ivasyapa held the convocation is a sHpa. This is where Ananda, being forbidden by the priests to take part in the assembly, came and sat down in silence and reached the fruit ( posi- tion ) of an Arhat. After this he joined the assembly. Going west from this point 20 li or so, is a stdpa built by Asoka-raja. This is the spot where the “great assembly” ( Mahasangha ) formed their collection of books (or, held their assembly). Those who had not been permitted to join IvaSyapa’s assembly, whether learners or those above learning (Arliats), to the number of 100,000 men, came together to this spot and said, “ Whilst Tathagata was alive we all had a common master, but now the King of the Law is dead it is different. We too wish to show our gratitude to Buddha, and we also will hold an assembly for collecting the scriptures.” On this the common folk with the holy disciples came to the assembly (all assembled ), the foolish and wise alike flocked together and collected the Sutra-pitaka, the Vinaya-pitaka, the Abliidliarma- pitaka, the miscellaneous Pitalca ( Khuddakanikdya ), 67 and 64 Chanting or rehearsing, saiigUi. 66 This is contrary to the usual P5 Or, the second “thrfee months.” explanation, which makes the Stha- Tt is to be noted that the season of vira school date from the second Tl’ass was twofold, either the first convocation at Vaisali. ‘‘three months,” or, the second 67 Or perhaps the Sannipdta- “ three months.” nildya. BOOK IX.] NEW RAJ AGRIHA. 165 the Dkdra n i-pitaka. Thus they distinguished five Pltakas. And because in this assembly both common folk and holy personages were mixed together, it was called “the assembly of the great congregation ” ( Mahdsaiigha ). 68 To the north of the Yenuvana Vihara about 200 paces we come to the Karanda lake (Karandahrada). When Tathagata was in the world he preached often here. The water was pure and clear, and possessed of the eight qualities. 69 After the Nirvdna of Buddha it dried up and disappeared. To the north-west of the Karandahrada, at a distance of 2 or 3 li, is a sttipa which was built by A£oka-raja It is about 60 feet high ; by the side of it is a stone pillar on which is a record engraved relating to the founda- tion of the stftpa. It is about 50 feet high, and on the top has the figure of an elephant. To the north-east of the stone pillar, not far, we come to the town of Baj agriha 70 (Ho-lo-shi-ki-li-hi). The outer walls of this city have been destroyed, and there are no remnants of them left ; the inner city (walls ), 71 although in a ruined state, still have some elevation from the ground, and are about 20 li in circuit. In the first case, Bimbisara-raja established his residence in Kusagara; in this place the houses of the people, being close together, were frequently burned with fire and destroyed. When one house was in flames, it was im- possible to prevent the whole neighbourhood sharing in the calamity, and consequently the whole was burned up. Then the people made loud complaints, and were unable to rest quietly in their dwellings. The king said, “ By my demerit the lower people are afflicted ; 68 This account, too, differs from 69 For the eight qualities of water the common tradition, which makes see J. R. A. S., vol. ii. pp. I, 141. this school of the great assembly 70 “ The royal abode ” ( Wang she). date from the schism at Vaisali, This is what Fa-hian calls “ the The statement, however, of Hiuen new city.” It was to the north of Tsiang, that the additional pitalcas the mountains. were collated at this assembly is a 71 That is, the walls of the royal useful and suggestive one. precincts or the citadel. 1 66 RECORDS OF WESTERN COUNTRIES, [book ix . what deed of goodness {meritorious virtue ) can I do in order to be exempt from such calamities ? ” His minis- ters said, “ Maharaja, your virtuous government spreads peace and harmony, your righteous rule causes light and progress. It is by want of due attention on the part of the people that these calamities of fire occur. It is necessary to make a severe law to prevent such occur- rences hereafter. If a fire breaks out, the origin must be diligently sought for, and to punish the principal guilty person, let him be driven into the cold forest. Now this cold forest {sitavana) is the place of corpses abandoned {cast out ) there. Every one esteems it an unlucky place, and the people of the land avoid going there and passing through it. Let him be banished there as a cast-out corpse. From dread of this fate, the people will become careful and guard {against the outbreak of fire).” The king said, “ It is well ; let this announcement be made, and let the people attend to it.” And now it happened that the king’s palace was the first to be burned with fire. Then he said to his minis- ters, “ I myself must be banished ; ” and he gave up the government to his eldest son in his own place. “ I wish to maintain the laws of the country {he said ) ; I therefore myself am going into exile.” At this time the king of Vaisali hearing that Bim- bisara-raja was dwelling alone in the “ cold forest,” raised an army and put it in movement to invade {make a foray) when nothing was ready {to resist him). The lords of the marches {frontiers), hearing of it, built a town , 72 and as the king was the first to inhabit it, it was called “ the royal city ” (Rajagriha). Then the ministers and the people all flocked there with their families. It is also said that Ajatasatru-raja first founded this 72 That is, as it seems, in the had been before used as a burial- place where the king was living, place for the people of the “old From this it would appear that the town.” site of the new town of Rajagriha, BOOK IX.] N ALAND A. 167 city, and the heir-apparent of Ajata^atru having come to the throne, he also appointed it to be the capital, and so it continued till the time of Asoka-raja, who changed the capital to Pataliputra, and gave the city of Pmja- griha to the Brahmans, so that now in the city there are no common folk to be seen, but only Brahmans to the number of a thousand families. At the south-west angle of the royal precincts 73 are two small sanghdrdmas ; the priests who come and go, and are strangers in the place, lodge here. Here also Buddha, when alive, delivered the law ( preached ). North- west from this is a stupa; this is the site of an old vil- lage where the householder Jyotishka 74 (Ch’u-ti-se-kia) was born. Outside the south gate of the city, on the left of the road, is a stupa. Here Tathagata preached and converted Bahula (Lo-hu-lo). 75 Going north from this 30 li or so, we come to Nalanda sangharama , 76 The old accounts of the country say that to the south of this sangharama, in the middle of an Amra (’An-mo-lo) grove, there is a tank. The Naga of this tank is called Nalanda. 77 By the side of it is built the sangharama, which therefore takes the name (of the Naga). But the truth is that Tathagata in old days practised the life of a Bodhisattva here, and became the king of a great country, and established his capital in this land. Moved by pity for living things, he delighted in continually relieving them. In remembrance of this virtue he was called 78 “ charity without intermission ; ” and the saiig- 73 I.e., of the inner city of Raja- (Cunningham, Anc. Geoy., p. 468). grlha. 77 According to I-tsing the name 74 In Chinese Sing lih, “constel- Nalanda is derived from Naga Nan- lation” or “star collection.” da (see J. R. A. S., N.S., vol. xiii. p. 75 If this Lo-hu-lo be the son of 571). For a description of this Buddha, his conversion is generally temple of Nalanda see “Two Chin- stated to have occurred at Kapila- ese Buddhist Inscriptions found at vastu (Manual of Budhism, p. 206). Buddha Gaya,” J. R. A. S., N.S., 76 Nalanda has been identified vol. xiii. 1 . c. See also Abstract of with the village of Baragaon, which Four Lectures, p. 140. lies seven miles north of Rajgir 78 So I understand the passage. RECORDS OF WESTERN COUNTRIES, [book ix. i 68 harama was called in perpetuation of this name. The site was originally an Amra garden. Five hundred merchants bought it for ten Jcotis of gold pieces and gave it to Buddha. Buddha preached the law here during three months, and the merchants and others obtained the fruit of holiness. Not long after the Nirvana of Buddha, a former king of this country named Sakraditya (Shi- kia-lo-’o-t’ie-to) respected and esteemed the ( system of the) one Vehicle , 79 and honoured very highly the three treasures . 80 Having selected by augury a lucky spot, he built this sangharama. When he began the work he wounded, in digging, the body of the Xaga. At this time there was a distinguished soothsayer belonging to the heretical sect of the Nirgranthas. He having seen the occurrence, left this record : “ This is a very superior site. If you build here a sangharama, it must of necessity become highly renowned. Throughout the five Indies it will be a model. For a period of a thousand years it will flourish still. Students of all degrees will here easily accomplish their studies. But many will spit blood because of this wound given to the Xaga.” His son, Buddhagupta-raja (Fo-t’o-kio-to), who succeeded him, continued to labour at the excellent under- taking of his father. To the south of this he built another sanghdrdma. Tathagatagupta-raja (Ta-tha-kie-to-kio-lo) vigor- ously practised the former rules (of his ancestors ), and he built east from this another sangharama. Baladitya-raja (P’o-lo-’o-tie-lo) succeeded to the empire. On the north-east side he built a sangharama. It has no reference to the Naga. The car formed of seven precious sub- word Xalanda would thus appear to stances, and drawn by a white ox.” be derived from na + alam + da, “not But the expression, “one Vehicle,” is giving enough,” or “ not having a common one in later Buddhist enough to give.” books to denote the nature of 79 The “ one Vehicle,” according Buddha, to which we all belong, to the authority quoted by Julien and to which we all shall return. (n. 2 in loco) is “ the vehicle of 80 Triratndnir— Buddha, dharma, Buddha, which is compared to a sangha. BOOK IX.] BALADITYARAJA. 169 The work being done, he called together an assembly for congratulation. He respected equally the obscure and the renowned, and invited common folk and men of religion ( holiness ) without distinction. The priests of all India came together for the distance of 10,000 li. After all were seated and at rest, two priests arrived. They led them up the three-storeyed pavilion. Then they asked them, saying, “ The king, when about to call the assembly, first asked men of all degrees ( common and holy). From what quarter do your reverences come so late ? ” They said, “ We are from the country of China. Our teacher 81 was sick. Having nourished him, we set out to accept the king’s far-off invitation . 82 This is the reason why we have arrived so late.” The assembly hearing this, were filled with astonish- ment, and proceeded at once to inform the king. The king knowing that they were holy persons, went himself to interrogate them. He mounted the pavilion, but he knew not where they had gone . 83 The king then was affected by a profound faith ; he gave up his country and became a recluse. Having done so, he placed himself as the lowest of the priests, but his heart was always uneasy and ill at rest. “ Formerly (Jie said ) I was a king, and the highest among the honourable ; but now I have become a recluse, I am degraded to the bottom of the priesthood.” Forthwith he went to the priests, and said words to the above effect. On this the sahyha resolved that they who had not received the full orders should be classed accord- ing to their natural years of life . 84 This sanyhdrdma is the only one in which this law exists. 81 It is true the symbol shang vilion with three stages where the in this phrase is not the same as strangers from China had been re- that forming the second member of ceived ; but when he arrived he the word hoshang (upadhyaya), but found they had departed. they are the same in sound, and 84 The usual order was that they therefore I think ho-shang in the should be classed according to the text should be translated “teacher.” number of years they had been 82 That is, the invitation coming “professed disciples;” but in the from a long distance. convent of Baladitya the order was 83 That is, he ascended the pa- that they should be classed accord- 170 RECORDS OF WESTERN COUNTRIES, [book ix. This king’s son, called Vajra (Fa-she-lo), came to the throne in succession, and was possessed of a heart firm in the faith. He again built on the west side of the convent a sahgh&r&ma. After this a king of Central India built to the north of this a great saiighdrama. Moreover, he built round these edifices a high wall with one gate . 85 A long succession of kings continued the work of building, using all the skill of the sculptor, till the whole is truly marvellous to be- hold. The king 86 said, “ In the hall of the monarch who first began the sahghdrdma I will place a figure of Bud- dha, and I will feed forty priests of the congregation every day to show my gratitude to the founder.” The priests, to the number of several thousands, are men of the highest ability and talent. Their distinction is very great at the present time, and there are many hundreds whose fame has rapidly spread through dis- tant regions. Their conduct is pure and unblamable. They follow in sincerity the precepts of the moral law. The rules of this convent are severe, and all the priests are bound to observe them. The countries of India re- spect them and follow them. The day is not sufficient for asking and answering profound questions. From morning till night they engage in discussion ; the old and the young mutually help one another. Those who cannot discuss questions out of the Tripitaka are little esteemed, and are obliged to hide themselves for shame. Learned men from different cities, on this account, who desire to acquire quickly a renown in discussion, come here in multitudes to settle their doubts, and then the streams {of their wisdom ) spread far and wide. For this reason some persons usurp the name {of Nalanda students ), and in going to and fro receive honour in consequence. If men ing to their natural age, up to the 85 But it is not said what king, time of their full ordination. The The symbol, too, is ti, not wang. king, although he had become a Is Siladitya referred to? He was disciple, was not fully ordained. not to take the name of wang or 85 That is, to enter the whole ta wang (see vol. i. p. 213 n. area. 21). book ix.] NALANDA SAGES. 171 of other quarters desire to enter and take part in the discussions, the keeper of the gate proposes some hard questions ; many are unable to answer, and retire. One must have studied deeply both old and new (books) before getting admission. Those students, therefore, who come here as strangers, have to show their ability by hard dis- cussion ; those who fail compared with those who succeed are as seven or eight to ten. The other two or three of moderate talent, when they come to discuss in turn in the assembly, are sure to be humbled, and to forfeit their renown. But with respect to those of conspicuous talent of solid learning, great ability, illustrious virtue, distin- guished men, these connect ( their high names) with the succession (of celebrities belonging to the college), such as Dharmapala (Hu-fa) 87 and Chandrapala (Hu-yueh), 88 who excited by their bequeathed teaching the thoughtless and worldly ; Gunamati (Tih-hwui) 89 and Sthiramati (Kin- hwui), 90 the streams of whose superior teaching spread abroad even now; Prabhamitra (Kwang-yeu), 91 with his clear discourses; Jinamitra (Shing-yeu), 92 with his ex- alted eloquence ; the pattern and fame (sayings and doings) of Jnanachandra (Chi-yueh) 93 reflect his brilliant activity; Sigrabuddha (?) (Ming-min), and Silabhadra (Kiai-hien), 94 and other eminent men whose names are lost. These illus- trious personages, known to all, excelled in their attain- ments (virtue) all their distinguished predecessors, and passed the bounds of the ancients in their learning. Each of these composed some tens of treatises and commentaries 87 A native of Kanchipura, author of the S'abdavidya-samyukta S'dstra (Max Muller, pp. 308 n., 309-310 and n., 346, 348-349, 361). 88 See Vassilief ; Max Muller, India, p. 31 1. 89 Max Muller, India, p. 305 and n., pp. 309-310 n., p. 362. 90 Pupil of Arya Asanga (Max Muller, pp. 305, 310 n., 318 n. ; Vassi- lief, pp. 59 78, 226-227, 3°5)- 91 Po-lo-pho-mi-to-lo of Central India, by caste a Kshattriya. He reached China in a. d. 627, and died in 633 at the age of sixty-nine (Beal, Abs. Four. Led., p. 28; Max Muller, Ind., p. 312). 92 Eitel, p. 37. 93 Max Muller, Ind., pp. 312-361 ; Eitel, Djndnatchandra. 94 The favourite teacher of Hiuen Tsiang. Vie, pp. 144, 212, 215, 225 ; Max Muller, India, pp. 310, 343 ; Eitel, s. v. 172 RECORDS OF WESTERN COUNTRIES. [book ix. which were widely diffused, and which for their perspicuity are passed down to the present time. The sacred relics on the four sides of the convent are hundreds in number. For brevity’s sake we will recount two or three. On the western side of the sahghdrdma, at no great distance, is a vihdra. Here Tathagata in old days stopped for three months and largely expounded the excellent law for the good of the Devas. To the south ioo paces or so is a small stupa. This is the place where a Bhikshu from a distant region saw Buddha. Formerly there was a Bhikshu who came from a distant region. Arriving at this spot, he met the multitude of disciples accompanying Buddha, and was affected inwardly with a feeling of reverence, and so prostrated himself on the ground, at the same time uttering a strong desire that he might obtain the position of a Cliakravartti monarch. Tathagata having seen him, spoke to his followers thus : “ That Bhikshu ought much to be pitied. The power ( character ) of his religious merit is deep and distant ; 95 his faith is strong. If he were to seek the fruit of Buddha, not long hence he would obtain it ; but now that he has earnestly prayed to become a Cliakravartti king, he will in future ages receive this reward : as many grains of dust as there are from the spot where he has thrown himself on the earth down to the very middle of the gold wheel , 96 so many Chakravartti kings will there be for reward ; 97 but having fixed his mind on earthly joys, the fruit of holiness is far off . 98 On this southern side is a standing figure of Kwan- tsz’-tsai (Avalokite^vara) Bodhisattva. Sometimes he is seen holding a vessel of perfume going to the vihdra of Buddha and turning round to the right. 95 This is the literal meaning of 96 I.e., to the middle of the earth the symbols. Julien translates, “he where the gold wheel is. has a profound virtue.” It may 97 I.e., so many times will he be mean that his religious merit, though a Chakravartti king, deep, will have but a distant re- 98 This seems to explain the words ward. “deep and distant.’’ See above n. 95. BOOK IX.] THE BALADITYA VIHARA. 173 To the south of this statue is a stilpa, in which are remains of Buddha’s hair and nails cut during three months. Those persons afflicted with children’s com- plaints," coming here and turning round religiously, are mostly healed. To the west of this, outside the wall, and by the side of a tank, is a stilpa. This is where a heretic, holding a sparrow in his hand, asked Buddha questions relating to death and birth. To the south-east about 50 paces, within the walls, is an extraordinary tree, about eight or nine feet in height, of which the trunk is twofold. When Tathagata of old time was in the world, he flung his tooth-cleaner ( danta - kdshtha ) on the ground here, where it took root. Although many months and years have elapsed since then, the tree neither decreases nor increases. 100 Next to the east there is a great vihara about 200 feet in height. Here Tathagata, residing for four months, explained various excellent laws. After this, to the north 100 paces or so, is a vihara in which is a figure of Kwan-tsz’-tsai Bodhisattva. The dis- ciples of pure faith, who offer their religious gifts, do not all see the place he occupies alike; it is not fixed. 101 Sometimes he ( i.e ., the figure) seems to be standing by the side of the door; sometimes he goes out in front of the eaves. Beligious people, both clerics and laics, from all parts come together in numbers to offer their gifts. To the north of this vihara is a great vihara, in height about 300 feet, which was built by Baladitya-faja (Po- lo-’o-tie-to-wang). With respect to its magnificence, 99 Or it may be translated, “ those afflicted with complicated diseases.” The symbol ying means either “a babe ” or “to add or increase.” 101 After having used the danta- kashtha for cleaning the teeth, it was usual to divide it into two parts, hence the double trunk of the tree ^compare Julien in loc., n. i). The dantalcdshtha in the original is “ chewing- willow-twig.” The wood used in India is the Acacia catechu; see ante, vol. i. p. 68 n. ; and Ju- lien’s note, tome L, p. 55. 101 Or, “ do not all see what they see alike. The place he occupies is not fixed.” 174 RECORDS OF WESTERN COUNTRIES, [book ix. its dimensions, and the statue of Buddha placed in it, it resembles (is the same as) the great vihara built under the Bodhi tree. 102 To the north-east of this is a stupa. Here Tatliagata in days gone by explained the excellent law for seven days. To the north-west is a place where the four past Bud- dhas sat down. To the south of this is a vihara of brass 102 built by Siladitya-raja. Although it is not yet finished, yet its in- tended measurement, when finished (to plan), will be ioo feet. 104 Next to the eastward 200 paces or so, outside the walls, is a figure of Buddha standing upright and made of copper. Its height is about 80 feet. A pavilion of six stages is required to cover it. It was formerly made by Purnavarma-raj a (Mwan-cheu). To the north of this statue 2 or 3 li, in a vihara constructed of brick, is a figure of Tara Bodhisattva (To- lo-p’u-sa). This figure is of great height, and its spiritual appearance very striking. Every fast-day of the year- large offerings are made to it. The kings and ministers and great people of the neighbouring countries offer ex- quisite perfumes and flowers, holding gem-covered flags 102 This is the great vilidra sup- posed to have been built by Amara- deva. With respect to this and the whole subject, the controversies and theories respecting its date, see Dr. Rajendralal Mitra’s work on the stupa at Buddha Gaya. 103 Yu-shih, “ calamine stone, used in the formation of brass ” (Med- hurst). There is much confusion in the use of the symbols leou shi and yu shi. The former is explained by Medhurst (sub voc. t'how) “as a kind of stone resembling metal, which the Chinese call the finest kind of na- tive copper. It is found in the Po- sse country and resembles gold. On the application of fire it assumes a red colour, and does not turn black.” But yu shi (which seems to be in- tended in the passage in the text, although Julien renders it theou chi) is explained by Medhurst (sub voc. shih) to be “ calamine stone, used in the formation of brass.” The cala- mine stone is the cadmia of Pliny — “ fit et e lapide oeroso, quern vocant cadmiam ” (vol. ii. cap. xxxiv. § 2). Cadmus is fabled to have discovered its use in the composition of brass, and hence the name. It may be called calamine from its place of exportation, Calamina, at the mouth of the Indus ; hence the Chinese say it comes from Po sse. Brass being capable of being rolled into thin sheets ( latten or Dutch metal), might easily be used in covering the walls of a building. It was so used probably by Siladitya in the case under notice. 104 Not in height, but in length. book ix.] SARIPUTRA AND ASVAJITA. 175 and canopies, whilst instruments of metal and stone resound in turns, mingled with the harmony of flutes and harps. These religious assemblies last for seven days. Within the southern gate of the wall is a large well. Formerly, when Buddha was alive, a great company of merchants parched with thirst came here to the spot where Buddha was. The Lord of the World, pointing to this place, said, “ You will find water there.” The chief of the merchants, piercing the earth with the end of the axle of his cart, immediately water rushed out from the ground. Having drunk and heard the law, they all ob- tained the fruit of holiness. Going south-west 8 or 9 li from the sanghardma, we come to the village of Kulika (Kiu-li-kia). In it is a stupa built by Asoka-ruja. This is where the venerable Mudgalaputra (Mo-te-kia-lo-tseu) was born. By the side of the village is a stupa. This is where the Venerable One reached complete Nirvana } 05 and in it are placed the remains of his bequeathed bod}'. The venerable (Maha- mudgalaputra) was of a great Brahman family, and was an intimate friend of Sariputra when they were young. This Sariputra was renowned for the clearness of his dia- lectic skill ; the other for his persevering and deep pene- tration. Their gifts and wisdom were alike, and moving or standing they were always together. 106 Their aims and desires from beginning to end were just the same. They had together left the world from distaste to its pleasures, and as hermits had followed Sahjaya (Shen-she-ye) as their master. 107 Sariputra having met As vajita (Ma- shing) the Arhat, hearing the law, understood its holy ( meaning ). 108 On returning he repeated what he had 105 Literally, Nirvana “without galan in Pali, — Hardy, Manual of remains” (anupadise^a). For the Budhism, p. 181. meaning of this phrase consult Chil- 107 “ There was at this time in ders, Pali Diet., sub voc. Nibbd- Rajagaha a famous paribrajika nafn. Julien renders it Parinir- called Sahga. To him they (Seriyut vdna. and Mugalan) went, and they re- 106 For an account of these two mained with him some time.” — Ma- disciples, see Fo-sho-lcing, varga 17. nual of Budhism., p. 195. They are called Seriyut and Mu- 108 Or, understood the holy one, i.e., A4vajita. 176 RECORDS OF WESTERN COUNTRIES, [book ix. heard, for the sake of the venerable (Mudgalaputra). On this he understood the meaning of the law and reached the first fruit. 109 Then with 250 followers he went to the place where Buddha was. The Lord of the World, seeing him at a distance, pointing him out, said to his disciples, “ That one coming here will be the first among my fol- lowers in the exercise of spiritual faculties ( miraculous powers).” Having reached the place where Buddha was, he requested to enter the law ( the society). The Lord replying, said, “ Welcome, 0 Bhikshu ; carefully practise a pure life, and you shall escape the limits of sorrow.” Hearing this his hair fell off, and his common robes were changed into others. Observing in their purity the sec- tions of the rules of moral discipline, and being in his exterior behaviour faultless, after seven days, getting rid of all the bonds of sin, he reached the condition of an Arhat and the supernatural powers. East of the old village of Mudgalaputra, going 3 or 4 li, we come to a stlXpa. This is the place where Bimbisara- raja went to have an interview with Buddha. When Tathagata first obtained the fruit of a Buddha, knowing that the hearts of the people of the Magadha were waiting for him athirst, he accepted the invitation of Bimbisara- raja, and early in the morning, putting on his robes, he took his begging-dish, and with a thousand Bhikshus around him, on the right hand and the left (he advanced). In front and behind these there were a number of aged Brahmans who went with twisted hair (jalina), and being desirous of the law, wore their dyed garments ( chivara ). Followed by such a throng, he entered the city of Baja- grxha. Then Lord Sakra (Ti-shih), king of Devas, changing his appearance into that of a Manava (Ma-na-p’o) youth, 110 with a crown upon his head and his hair bound up, in his left hand holding a golden pitcher and in his right a precious staff, he walked above the earth four fingers 109 I.e., became a Srotapanna. 110 That is, a young Brahman. BOOK IX ] SARIPUTRA. 1 77 high, leading Buddha along the road in front, in the midst of the vast assembly. Then the king of the Magadha country, Bimbisara (Pin-pi-so-lo) byname, accompanied by all the Brahman householders within the land, and the merchants ( Jcu-sse ), 100,000 myriads in all, going before and behind, leading and following, proceeded from the city of Bajagnha to meet and escort the holy congrega- tion. South-east from the spot where Bimbasara-raja met Buddha, at a distance of about 20 li, we come to the town of Kalapinaka ( Kia-lo-pi-na-kia ). In this town is a stiXpcc which was built by Asoka-raja. This is the place ■where Saripiptra, the venerable one, was born. The well 111 of the place still exists. By the side of the place 112 is a st'apci. This is w T here the venerable one obtained Nirvana ; the relics of his body, therefore, are enshrined therein. He also was of a high Brahman family. His father was a man of great learning and erudition ; he penetrated thoroughly the most intricate questions. There were no books he had not thoroughly investigated. His wife had a dream and told it to her husband. “ Last night,” said she, “during my sleep my dreams were troubled by a strange man 113 whose body was covered with armour ; in his hand he held a diamond mace with which he broke the mountains; departing, he stood at the foot of one particular mountain.” “ This dream,” the husband said, “ is extremely good. You will bear a son of deep learning; he will be honoured in the world, and will attack the treatises of all the masters and break down their teaching (schools). Being led to consider, he will become the disciple of one who is more than human .” 114 111 This may also mean “ the stone 114 This is an obscure sentence, foundation.” but it seems to correspond with the 112 Julien says, “by the side of dream of the man standing at the the well.” But refer to the account foot of a mountain. Buddha is con- of Mudgalaputra's birthplace. The stantly spoken of as “a mountain of original is “the well of the village,” gold and the expression puh ju not “ of the house.” yih jin, “not as one man,” seems 113 By intercourse with a strange to allude to the superhuman char- man. acter of Sariputra’s future teacher. VOL. If. \1 178 RECORDS OF WESTERN COUNTRIES, [book ix. And so in due course she conceived a child. All at once she ' was greatly enlightened. She discoursed in high and powerful language, and her words were not to be overthrown. When the venerable one besian to be eight years old, his reputation was spread in every direc- tion. His natural disposition was pure and simple, his heart loving and compassionate. He broke through all impediments in his way, and perfected his wisdom. He formed a friendship when young with Mudgalaputra, and being deeply disgusted with the world, and having no system to adopt as a refuge, he went with Mudgalaputra to the heretic Sanjaya’s abode, and practised (his mode of salvation). Then they said together, “ This is not the system of final deliverance , 115 nor is it able to rescue us from the trammels of sorrow. Let us each seek for an illustrious guide. He who first obtains sweet dew , 116 let him make the taste common to the other .” 117 At this time the great Arhat AWajita, holding in his hand his proper measure bowl (pdtra), was entering the city begging for food. Sariputra seeing his dignified exterior and his quiet and becoming manner, forthwith asked him, “ Who is your master ? ” He answered, “ The prince of the Sakya tribe, disgusted with the world, becoming a hermit, has reached perfect wisdom. This one is my master.” Sariputra added, “ And what doctrine does he teach ? May I find a way to hear it ? ” He said, “ I have but just received instruc- tion, and have not yet penetrated the deep doctrine.” Sariputra said, “ Pray tell me ( repeat ) what you have heard.” Then A^vajita, so far as he could, explained it and spoke. Sariputra having heard it, immediately On the other hand, Julien translates 115 “The highest” or “absolute it, “there will not be a greater truth.” honour for a man than to become 116 That is, “ the water of im- his disciple;” or, “nothing will be mortality ;” the doctrine of Buddha, considered so great an honour to a 117 I.e., let him communicate the man as to become his disciple,” and knowledge of that system of salva- this perhaps is the meaning of the tion (sweet dew), passage. BOOK IX.] DEATH OF SARIPUTRA. 179 reached the first fruit, and went forthwith with 250 of his followers, to the place where Buddha was dwelling. The Lord of the World, seeing him afar off, pointing to him and addressing his followers, said, “Yonder comes one who will be most distinguished for wisdom among my disciples." Having reached the place, he bent his head in worship and asked to be permitted to follow the teach- ing of Buddha. The Lord said to him, “ AVelcome, 0 Bhikshu.” Having heard these words, he was forthwith or- dained. 118 Half a month after, hearing Buddha preach the law on account of a Brahman 119 called “ Long-nails ” (Dirghanakha), together with other discourses, 120 and understanding them with a lively emotion, he obtained the fruit of an Arhat. After this, Ananda hearing Buddha speak about his Nirvdna , it was noised abroad and talked about (by the disciples). Each one w T as affected with grief. Sariputra was doubly touched with sorrow, and could not endure the thought of seeing Buddha die. Accordingly, he asked the Lord that he might die first. The lord said, “ Take advantage of your oppor- tunity.” He then bade adieu to the disciples and came to his native village. His followers, the Sramaneras, spread the news everywhere through the towns and villages. Ajatasatru-raja and his people hastened together as the wind, and assembled in clouds to the assembly, whilst Sariputra repeated at large the teaching of the law. Having heard it, they went away. In the middle of the following night, with fixed ( correct ) thought, and mind restrained, he entered the Samddhi called “ final ex- tinction.” After awhile, having risen out of it, he died. 118 Admitted to undertake the Dirghanakha parivrdjalca pariprich- duties of the moral code of discip- chha (Jul. note in loc.) line. 120 Or, the end of the discourse ; 119 This Brahman or Brahma- but the symbol chu generally means charin (ch’ang-chao-fan-chi) is well “the rest.” known, as there is a work called iSo RECORDS OF WESTERN COUNTRIES, [book ix. Four or five li to the south-east of the town Kala- pinaka 121 is a stilpa. This is the spot where a disciple of Sariputra reached NirvAna. It is otherwise said, “ When Ka^yapa Buddha was in the world, then three kotis of great Arhats entered the condition of complete Nirvana in this place.” Going 30 li or so to the east of this last-named stupa, we come to Indrasailaguha mountain (In-t’o-lo- shi-lo-kia-ho-shan). 122 The precipices and valleys of this mountain are dark and gloomv. Flowering trees grow thickly together like forests. The summit has two peaks, which rise up sharply and by themselves. On the south side of the western peak 123 between the crags is a great stone house, 1 ' 24 wide but not high. Here Tathagata in old time was stopping when Sakra, king of Devas, wrote on the stone matters relating to forty-two doubts which he had, and asked Buddha respecting them. 125 Then Buddha explained the matters. The traces of these figures still exist. Persons now try to imitate by comparison these ancient holy figures ( figure, forms ). 126 121 For some remarks on Kala- pinaka, see Fa-hian (Beal's edition), p. in, n. 2. i- 2 “The-cavem-of-Indra moun- tain.” The “ rocky hill standing by itself,” named by Fa-hian, chap, xxviii., has been identified by General Cunningham (Arch. Sur- vey, vol. i. p. 18) with the western peak of this hill. The northern range of hills, that stretch from the neighbourhood of Gaya to the bank of the Panchana river, a distance of about thirty-six miles, end ab- ruptly in two lofty peaks ; the higher of the two on the west is called Giryek. This is the one re- ferred to by Fa-hian. (See Cun- ningham, Arch. Survey, vol. i. pp. 16, 17, and vol. iii. p. 150-) 123 Julien has omitted the symbol for west. 124 Now called Gidha-dwar ; in Sanskrit, Grldhradwara, ‘‘the vul- ture’s opening.” 125 That is, at it seems, he drew certain figures or letters on the stone, and asked Buddha to ex- plain some difficulties he had as to the subject of these figures. These forty-two difficulties have no refer- ence to the Book of Forty-two Sec- tions. 1:6 This translation appears to me the only justifiable one. Julien has, “ Now there is a statue there which resembles the ancient image of the saint (i.e., of the Buddha).” But if the symbol ts’z (this) be taken for the adverb “ here,” the natural translation would be : “ Now there are here figures in imitation of these ancient sacred symbols or marks.” The only doubt is whether ts’z sia ng, “ these marks or fig- ures,” or “the figures here,” be not an error for “ Fo-siany," “the figure of Buddha,” which occurs a little farther on. book ix.] THE HANSA STUPA. 1S1 Those who enter the cave to worship are seized with a sort of religious trepidation. On the top of the mountain ridge are traces where the four former Buddhas sat and walked, still remaining. On the top of the eastern peak is a sanghdrdma ; the common account is this : when the priests who dwell here look across in the middle of the night at the wes- tern peak, where the stone chamber is, they see before the image of Buddha lamps and torches constantly burning. Before the sanghdrdma on the eastern peak of the Indrasailaguha mountain is a stdpa which is called Hansa (Keng-sha ). 127 Formerly the priests of this sanghdrdma studied the doctrine of the Little Vehicle, that is, the Little Vehicle of the “ gradual doctrine .” 128 They allowed therefore the use of the three pure articles of food, and they followed this rule without fail. Now afterwards, when it was not time to seek for the three pure articles of food, there was a Bhikshu who was walking up and down ; suddenly he saw a flock of wild geese flying over him in the air. Then he said in a jocose way, “ To-day the congregation of priests has not food sufficient, Mahasattvas! now is your opportunity.” No sooner had he finished, than a goose, stopping its flight, fell down before the priest and died. The Bhikshu having seen this, told it to the priests, who, hearing it, were affected with pity, and said one to the other, “ Tathagata framed his law as a guide and en- 127 Keng-so-kia-lan, in Chinese Keng-sha. The lower peak on the east is crowned with a solid tower of brickwork, well known as Jara- sandha-ka-baithak, or “Jarasandha’s throne.” This tower, the ruins of which still exist, is probably the stQpa alluded to in the text (comp. Cunningham, Arch. Survey, i. 19). But I am at a loss how to explain General Cunningham’s remark (Arch. Survey, iii. 14 1), that “close to the hot springs on the north-east slope of the Baibhar hill there is a massive foundation of a stone house 83 feet square, called Jara- sandha-ka-baithak, or “Jarasandha’s throne.” This is explained, how- ever, in Fergusson and Burgess’ Cave Temples of India, by the statement that there are two sites so named. 128 The advanced doctrine of the Little Vehicle (Hinayana ) ; compare Julien’s note, tome i. p. 3. I S 2 RECORDS OF WESTERN COUNTRIES. [book ix. couragement ( suitable to) the powers (springs) of each person ; 129 now we, following ‘ the gradual doctrine,’ are using a foolish guide. The Great Vehicle is the true doctrine. We ought to change our former practice, and follow more closely the sacred directions. This goose falling down is, in truth, a true lesson for us, and we ought to make known its virtue by handing down the story to other ages, the most distant.” On this they built a stupa to hand down to future ages the action they had witnessed, and they buried the dead goose beneath it. Going 150 or 160 li to the north-east of the Indra- sila-guha mountain, we come to the Kapotika ( pigeon ) convent. 130 There are about 200 priests, who study the principles of the Sarvastavada school of Bud- dhism. To the east is a stupa which was built by A66ka-raja. Formerly Buddha residing in this place, declared the law for one night to the great congregation. At this time there was a bird-catcher who was laying his snares for the feathered tribe in this wood. Having caught nothing for a whole day, he spoke thus, “ My bad luck to-day is owing to a trick somewhere.” Therefore he came to the place where Buddha was, and said in a high voice, “ Your speaking the law to-day, 0 Tathagata, has caused me to catch nothing in all my nets. My wife and my children at home are hungry; what expedient shall I try to help them ? ” Then Tathagata replied, “If you will light a fire, I will give you something to eat.” Then Tathagata made to appear a large dove, which fell in the fire and died. Then the bird-catcher taking it, carried it to his wife and children, and they ate it 129 I.c., Buddha’s law was in- ningharn with the village of Par- tended to be adapted to circum- bati, just io miles to the north- stances. east of Giriyek. This would require j so This Kapotika (pigeon) con- us to change the 150 or 160 li of vent is identified by General Cun- Hiuen Tsiang into 50 or 60. BOOK IX.] THE SOLITARY HILL. 1 83 together. Then he went back to the place where Buddha was, on which, by the use of expedients, he framed his discourse so as to convert the bird-catcher. Having heard the discourse, he repented of his fault and was renewed in heart. Then he left his home, and practising ■wisdom, reached the holy fruit, and because of this the sanyhdrdma was called Kapotika. To the south of this 2 or 3 li we come to a solitary hill, 131 which is of great height, and covered with forests and jungle. Celebrated flowers and pure fountains of water cover its sides and flow through its hollows. On this hill are many vihdras and religious shrines, sculptured with the highest art. In the exact middle of the vihara is a figure of Kwan-tsz’-tsai Bodhisattva. Although it is of small size, yet its spiritual appearance is of an affect- ing character. In its hand it holds a lotus flower; on its head is a figure of Buddha. There are always a number of persons here who abstain from food desiring to obtain a view of the Bodhisattva. For seven days, and fourteen days, and even for a whole month (do they fast). Those who are properly affected see this Kwan-tsz’-tsai Bodhisattva with its beautiful 132 marks, and thoroughly adorned with all its majesty and glory. It comes forth from the middle of the statue, and addresses kind words to these men. In old days the king of the Simhala country, in the 131 This solitary hill is supposed to be “ the hill standing by itself,” named by Fa-hian (Cunningham, Reports, vol. xv. p. 7). Dr. Fergus- son, on the other hand, identifies the hill of Behar with that site (J. R. A. 8. N.S., vol. vi. p. 229), and this hill with the Shekhpura range (ibid., p. 232). 132 One form of the worship of Kwan-yin will probably be found to have been derived from the Persian Anaitis or Anahita ; the descrip- tions given of each are too similar to be attributed to accident. Espe- cially on this point of “beauty” com- pare Sacred Books of the Last, vol. xxiii. p. 82 ; also Bunyiu Nanjio, Catalogue of Jap. and Chin. Boolcs lately added to the Bodleian, col. 7, to show that Kwan-yin is identified with “pure water.” Note also Edkin’s Chinese Buddhism , p. 262, “ Kwan-yin from beyond the sea.” The description of Anahita’s dress in the A bdn Yasht ( S. B. E., vol. xxiii. ), §§ 126-131, corresponds with the representations in the Liturgy of Kwan-yin. The subject is too copious for a note. 1 84 RECORDS OF WESTERN COUNTRIES. [book ix. early morning reflecting his face in a mirror, was not able to see himself, but he saw in the middle of a Tala wood, on the top of a little mountain in the Magadha country of Jambudvipa, a figure of this Bodhisattva. The king, deeply affected at the benevolent appearance of the figure, diligently searched after it. Having come to this moun- tain, 133 he found in fact a figure resembling the one he had seen. On this he built a vihdra and offered to it religious gifts. After this the king still recollecting the fame of the circumstance, according to his example, built vihdras and spiritual shrines. Flowers and incense with the sound of music are constantly offered here. Going south-east from this shrine on the solitary moun- tain about 40 li, we come to a convent with about fifty priests, 134 who- study the teaching of the Little Vehicle. Before the sanghdrdma is a great stupa, where many miracles are displayed. Here Buddha in former days preached for Bralnna-deva’s sake and others during seven days. By the side of it are traces where the three Buddhas of the past age sat and walked. To the north-east of the sanghdrdma about 70 li, on the south side of the Ganges river, we come to a large village, thickly populated. 135 There are many Deva temples here, all of them admirably adorned. Hot far to the south-east is a great stdpa. Here Bud- dha for a night preached the law. Going east from this we enter the desert mountains ; and going 100 li or so, we come to the convent of the village of Lo-in-ni-lo. 136 Before this is a great stupa which was built by Asoka- 133 The worship of Kwan-yin as a would be Aphsar (see Arch. Survey, mountain deity has been alluded to vol. xv. p. io). in the J. R. A. 8 ., N.S., vol. xv. pp. 135 Both distance and direction 333 f. I would remark here that it point to the vicinity of Shekhpura seems the worship of this deity was (op. tit. p. 13). partly connected with Ceylon. The 136 Identified by Cunningham with argument of the paper in the J. R. Rajjana. In Gladwin’s Ayin-Ak- A. S. is to the same purport. bari it is found under the form 134 General Cunningham suggests “ Rowbenny,” which closely re- the substitution of four li for forty, sembles the Chinese. Julien pro- In that case the place indicated poses Rohinila doubtfully. See also Fergusson (op. cit.), p. 233. BOOK IX.] HIRA NY A PA RVATA. 185 raja. Here Buddha formerly preached the law for three months. To the north of this 2 or 3 li is a large tank about 30 li round. During the four seasons of the year a lotus of each of the four colours opens its petals. Going east we enter a great forest wild, and after 200 li or so we come to the country of I-lan-na-po-fa-to ( H i rany aparvata) . ( 1 86 ) BOOK X. Contains an account of seventeen countries, vis., (i) I-lan-na-po-fa- to ; (2) Clien-poj (3) Kie-chu-hoh-kai-lo ; (4) Pun-na-fa-tan-na ; (5) Kia-rno lu-po; (6) San-mo-ta-cha ; (7) Tan-mo-lae-ti ; (8) Kie-lo-na-su-fa-la-na; (9) U-chaj (10) Kong-u-t'o; (11) Kie- ling-Ha; (12 ) Kiu-sa-lo; (13) ’An-ta-lo; (14) To-na-kie-tse-kia ; (15) Chu-li-yej (16) Ta-lo-pi-cli'a ; (17) Mo-lo-kin-cha. I-LAN-NA-PO-FA-TO ( H I R AN YA-P.ARVATA ) . 1 This country is about 3000 li in circuit. The capital of the country is 20 li or so round, and is bounded on the north by the river Ganges . 2 It is regularly cultivated, and is rich in its produce. Flowers and fruits also are abundant. The climate is agreeable in its temperature. The manners of the people are simple and honest. There are ten saiiglidramas, with about 4000 priests. Most of them study the Little Vehicle of the Sammatiya (Ching- liang-pu) school. There are some twelve Deva temples, occupied by various sectaries. 1 Hiranya-parvata, or the Golden Mountain, is identified by General Cunningham with the hill of Mon- gir. This hill (and the kingdom to which it gave its name) was from early date of considerable import- ance, as it commanded the land route between the hills and the river, as well as the water route by the Ganges. It is said to have been originally called Kashtaharana Parvata, as it overlooked the famous bathing-place on the Ganges called Kashtaharana Ghat, or “the pain- expelling bathing-place,” because all people afflicted with either grief or bodily pain were at once cured by bathing there. Cunningham re- marks that “ this name of Harana Parvata is clearly the original of Hwen Thsang’s I-lan-na-Pa-fo-to” (see the whole section, Arch. Survey of India, vol. xv. pp. 16, 17). The hill was also called Mudgalagiri. This may have originated the story of Mudgalaputra and the householder, S'rutavimsatikdti. 2 There seems to be a confusion in the text. Literally it is, “ The capital (has) as a northern road or way the river Ganges.” There is a note in the original saying that the order is misprinted. BOOK X.] HIRANYAPARVATA. 187 Lately the king of a border country deposed the ruler of this country, and holds in his power the capital. He is benevolent to the priests, and has built in the city two sanrjhdrdmas, each holding something less than 1000 priests. Both of them are attached to the Sarvastivadin school of the Little Vehicle. By the side of the capital and bordering on the Ganges river is the Hiranya (I-lan-na) mountain, from which is belched forth masses of smoke and vapour which ob- scure the light of the sun and moon. From old time till now Rishis and saints have come here in succession to repose their spirits. Now there is a Deva temple here, in which they still follow their rules handed down to them. In old days Tathagata also dwelt here, and for the sake of the Devas preached at large the excellent law. To the south of the capital is a st'dpa. Here Tathagata preached for three months. By the side of it are traces of the three Buddhas of the past age, who sat and walked here. To the west of this last-named spot, at no great dis- tance, is a stupa. This denotes the spot where the Bhik- shu Srutavimsatikoti 3 (Shi-lu-to-p’in-she-ti-ku-chi) was born. Formerly there was in this town a rich house- holder ( grihapati ), honoured and powerful. Late in life he had an heir born to his estate. Then he gave as a reward to the person who told him the news 200 lakhs of gold pieces. Hence the name given to his son was Sutravim- 3 This translated into Chinese is Tien urh pih yih, that is, “ hearing- two-hundred lakhs.” The note adds that formerly it was translated by yih-urh, that is, laksha-karna. The reference in the story is to Sona Kolivisi, who, according to the Southern account, lived at Champa (see Sacred Books of the East, vol. xvii. p. 1). He is said to have been worth eighty cart-loads of gold, asUi-sakata-v&he hirannam, (op. cit., p. 13). But in the following section of the Mahdvayyd (op. cit. 32) there is reference to another Sona called Kutikanna, which Buddhaghosha explains by saying that his ear-orna- ments were worth a koti ; but Rhys Davids thinks this may be explained by his having pointed ears (p. 13, n. 3). It seems evident that the old form in Chinese, viz., yih urh, i.e., lakshakarna, refers to this Sona. The symbol yih is frequently used for koti, in which case the transla- tion would be koti karna. Compare Cunningham’s remarks about Raja Karna (Arch. Surv., vol. xv. p. 16). Compare also Julien, tome ii. errata, p. 573, col. 1, line 16. i88 RECORDS OF WESTERN COUNTRIES. [book x. satikoti ( W en-urh-pih-y ih). From the time of his birth till he grew up his feet never touched the ground. For this reason there grew on the bottom of his feet hairs a foot long, shining and soft, and of a yellow gold colour. He loved this child tenderly, and procured for him ob- jects of the rarest beauty. From his house to the Snowy Mountains he had established a succession of rest-houses from which his servants continually went from one to the other. Whatever valuable medicines were wanted, they commuuicated the same to each other in order, and so pro- cured them without loss of time, so rich -was this family. The world-honoured one, knowing the root of piety in this man was about to develop, ordered Mudgalaputra to go there and to instruct him. Having arrived outside the gate, he had no way to introduce himself (to pass through). Now the householder’s family (or simply the householder) worshipped Surya-deva. Every morniug when the sun rose he turned towards it in adoration. At this time Mudgalaputra, by his spiritual power, caused himself to appear in the disc of the sun and to come down thence and stand in the interior. The householder’s son took him to be Surya-deva, and so offered him perfumed food (rice) and worshipped him . 4 The scent of the rice, so exquisite was it, reached even to Eajagrlha. At this time Bimbi- sara-raja, astonished at the wonderful perfume, sent messengers to ask from door to door whence it came. At length he found that it came from the Venuvana- viliara, where Mudgalaputra had just arrived from the abode of the (rich) householder. The king finding out that the son of the householder had such miraculous (food), sent for him to come to court. The householder, receiving the order, considered with himself what was the easiest mode of transport; a galley (boat with banks of oars ) is liable to accidents from wind and waves ; a chariot is liable to accident from the frightened elephants 4 The symbol kivei, “to return,” worship.” The translation I have is probably a mistake for kwei, “to given differs from the Trench. book x.] HIRANYAPARVATA. 189 running away. On this he constructed from his own house to Rajagriha a canal basin, and filled it full of mustard seed . 5 Then placing gently on it a lordly boat furnished with ropes with which to draw it along, he went thus to Rajagriha. First going to pay his respects to the Lord of the World, he Buddha ) addressed him and said, “ Bimbasara-raja has sent for you, no doubt desiring to see the hair beneath your feet. When the king desires to see it, you must sit cross legged with your feet turned up. If you stretch out your feet towards the king, the laws of the country exact death.” 6 The householder’s son, having received the instruction of Buddha, went. He was then led into the palace and presented (to the king). The king desiring to see the hair, he sat cross-legged with his feet turned up. The king, approving of his politeness, formed a great liking for him. Having paid his final respects, he then returned to the place where Buddha was. Tathagata at that time was preaching the law and teaching by parables. Hearing the discourse and being moved by it, his mind was opened, and he forthwith be- came a disciple. Then he applied himself with all his power to severe thought, with a view to obtain the fruit (of Arhat-shijo). He walked incessantly up and down , 7 until his feet were blood-stained. The Lord of the World addressed him, saying, “ You, dear youth, when living as a layman, did you know how to play the lute ?” 8 He said, “ I knew.” “Well, then,” 5 In the Malidvagga it is simply said, “ and they carried Sona Koli- visa in a palanquin to Rajagriha ” (S. B. K, xvii. 2). 6 This advice is given him by his parents in the Southern account. On the other hand, the visit of the eighty thousand overseers to Buddha and the miracles of Sagata resulting in their conversion, are quite omitted here. 7 Walking up and down, thinking, is represented as a constant habit of the early Buddhist Sramanas ” (S. B. E., xvii. 17, n. 3). It is con- stantly referred to in Hiuen Tsiang, and the spots where the Buddhas had walked up and down appear to have been accounted sacred. 8 The 1 rind, as in the Pali. 190 RECORDS OF WESTERN COUNTRIES. [book x. said Buddha, “ I will draw a comparison derived from this. The cords being too tight, then the sounds were not in cadence ; when they were too loose, then the sounds had neither harmony nor charm ; but when not tight and not slack, then the sounds were harmonious. So in the prepara- tion for a religious life, the case is the same ; too severe, then the body is wearied and the mind listless ; too remiss, then the feelings are pampered and the will weakened.” 9 Having received this instruction from Buddha, he moved round him in a respectful way , 10 and by these means he shortly obtained the fruit of Arhatship. On the western frontier of the country, to the south of the river Ganges, we come to a small solitary mountain, with a double peak rising high . 11 Formerly Buddha in this place rested during the three months of rain, and subdued the Yaksha Vakula (Yo-c’ha Po-khu-lo ). 12 Below a corner of the south-east side of the mountain is a great stone. On this are marks caused by Buddha sitting thereon. The marks are about an inch deep, five feet two inches long, and two feet one inch wide. Above them is built a stilpa. Again to the south is the impression on a stone where Buddha set down his kiun-chi-Jcia ( Jcundikd or water- vessel). In depth the lines are about an inch, and are like a flower with eight buds ( or petals ). 13 Not far to the south-east of this spot are the foot-traces of the Yaksha Yak u la. They are about one foot five or 9 This comparison is found in the S&tra of Forty -two Sections, No. xxxiii. 10 That is, keeping his right shoulder towards him (pradak- shina). 11 This mountain is identified by Cunningham with the hill of Maha- deva, which is situated east from the great irregular central mass of the Mongir hills (Arch. Surv., vol. xv. p. 1 9). Hiuen Tsiang does not appear himself to have visited this spot, as the symbol used is chi, not king. The passage might be translated, “ there is a small solitary hill with successive crags heaped up.” For an account of the neighbouring hot springs see Cunningham (op. cit. Appendix). 1J Vakula or Vakkula was also the name of a Sthavira, one of Buddha’s disciples. Burnouf , Introd. , p. 349 ; Lotus, pp. 2, 126. 13 Many of these marks or figures might probably be explained by a knowledge of the character of the rock formation. Buchanan describes the rock of Mahadeva as quartz or silicious hornstone. book x.] CHAMPA. 191 six inches long, seven or eight inches wide, and in depth less than two inches. Behind these traces of the Yaksha is a stone figure of Buddha in sitting posture, about six or seven feet high. Next, to the west, not far off, is a place where Buddha walked for exercise. Above this mountain top is the old residence of the Yaksha. Next, to the north is a foot-trace of Buddha, a foot and eight inches long, and perhaps six inches wide, and half an inch deep. Above it is a sttipa erected. For- merly when Buddha subdued the Yaksha, he commanded him not to kill men nor eat their flesh. Having re- spectfully received the law of Buddha, he was born in heaven. To the west of this are six or seven hot springs. The water is exceedingly hot. 14 To the south the country is bounded by great moun- tain forests in which are many wild elephants of great size. Leaving this kingdom, going down the river Ganges, on its south bank eastwards, after 300 li or so, we come to the country of Chen-po (Champa). Chex-po (Champa). 15 This country (Champa) is about 4000 li in circuit. The capital is backed to the north by the river Ganges, it is about 40 li round. The 14 These springs as described by a recent visitor in the Pioneer, 17th August 1882 (see Cunning- ham, op. cit. Appendix) ; they are still so hot as to fill the valley with clouds of steam “ like a cauldron.” 46 Champa and Champapuri in the Purdue is is the name of the capital of Ahga or the country about Bhagalpur (Wilson, Vishnu- soil is level and fertile (fat pur., vol. ii. p. 166 ; vol. iv. p. 125 ; J. It. A . S., vol. v. p. 134; Hari- vam., 1699 ; Mah&bh., iii. 8141, &c. ) See Lassen, I. A., vol. i. pp. 175, 176. Champanagar and Kamagarh are close to Bhagalpur. M. Mar- tin, East India, vol. ii. pp. 39 f. (Hunter's Statistical Ac. of Bengal, vol. xiv. p. 82, only copies the pre- ceding). Fa-hian, chap, xxxvii. ; Burnouf, Introd. (2d ed.), p. 132. 192 RECORDS OF WESTERN COUNTRIES. [book x. or loamy) ; it is regularly cultivated aud productive ; tlie temperature is mild and warm {moderately hot) ; the manners of tlie people simple and honest. There are several tens of sanghdrdmas, mostly in ruins, with about 200 priests. They follow the teaching of the Little Vehicle. There are some twenty Deva temples, which sectaries of every kind frequent. The walls of the capital are built of brick, and are several “ tens of feet ” high. The foundations of the wall are raised on a lofty embankment, so that by their high escarpment, they can defy {stop) the attack of enemies. In old times at the beginning of the kalpa, when things {men and things) first began, they {i.e., people) inhabited dens and caves of the desert. There was no knowledge of dwelling- houses. After this, a Devi {divine woman ) descending in consequence of her previous conduct, was located amongst them. As she sported in the streams of the Ganges, she was affected by a spiritual power, and con- ceiving, she brought forth four sons, who divided between them the government of Jambudvipa. Each took possession of a district, founded a capital, built towns, and marked out the limits of the frontiers. This was the capital of the country of one of them, and the first of all the cities of Jambudvipa. To the east of the city 140 or 150 li, on the south of the river Ganges, is a solitary detached rock, 16 craggy and steep, and surrounded by water. On the top of the peak is a Deva temple ; the divine spirits exhibit many miracles {spiritual indications) here. By piercing the rock, houses have been made ; by leading the streams {through each), there is a continual flow of water. There are wonderful trees {forming) flowering woods ; the large rocks and dangerous precipices are the resort of men of 16 Either an islet or a detached [Arch. Surv., vol. xv. p. 34) states, rock. Cunningham identifies it “ Both bearing and distance point to with the picturesque rocky island the rocky hill of Kahalgaon (Kolgong opposite Patharghata with its tern- of the maps), which is just 23 pie-crowned summit [Anc. Geoff, miles to the east of Bhagalpur of India, p. 477). The same writer (Champa).” book x.] KAJ 1 NGHARA. 193 wisdom and virtue ; those who go there to see the place are reluctant to return. In the midst of the desert wilds, that form the southern boundary of the country, are wild elephants and savage beasts that roam in herds. From this country going eastwards 400 li or so, we come to the kingdom of Kie-chu-hoh-khi-lo (Ka- jughira). Kie-chu-hoh-khi-lo (Kajughira or Kajixgiiara). This kingdom 17 is about 2000 li or so in circuit. The soil is level and loamy; it is regularly cultivated, and produces abundant crops ; the temperature is warm ; the people are simple in their habits. They greatly esteem men of high talent, and honour learning and the arts. There are six or seven sahgh&rdmas with about 300 priests ; and there are some ten Deva temples frequented by sectaries of all sorts. During the last few centuries the royal line has died out, and the country has been ruled by a neighbouring state, so that the towns are desolate, and most of the people are found scattered in villages and hamlets. On this account, Srladitya-raja, when roaming through Eastern India, built a palace in this place, in which he arranged the affairs of his different states. It was built of branches and boughs for a tem- porary residence, and burnt on his departure. On the southern frontiers of the country are many wild ele- phants. On the northern frontiers, not far from the Ganges river, is a high and large tower made of bricks and stone. Its foundation, wide and lofty, is ornamented with rare • 17 In a note we are told that em India ; also in the Sinhalese the common pronunciation of this Chronicles a town called Kajaii- country is “ Kie-ching-lde-lo.” M. ghele-Niyahgame, in the eastern V. de St. Martin (Mtmoire, p. 387) region of Jambudvipa. There is notices that in the Mahdbhdrata also a village called Kajeri marked there is a country Kajihgha in RennelTs map, just 92 miles (460 named among the people of East- li) from Champa. VOL. II. N 194 RECORDS OF WESTERN COUNTRIES, [book x. sculptures. On the four faces of the tower are sculptured figures of the saints, Devas, and Buddhas in separate com- partments. Going from this country eastward, and crossing the Ganges, after about 600 li we come to the kingdom of Pun-na-fa-tan-na (Pundravarddhana). PUN-NA-FA-TAN-NA (PUNDRAVARDDHANA ). 18 This country is about 4000 li in circuit. Its capital is about 30 li round. It is thickly populated. The tanks and public offices and flowering woods are regularly con- nected at intervals. 19 The soil is flat and loamy, and rich in all kinds of grain-produce. The Panasa 20 ( Pan-na-so ) fruit, though plentiful, is highly esteemed. The fruit is as large as a pumpkin. 21 When it is ripe it is of a yellowish- red colour. When divided, it has in the middle many tens of little fruits of the size of a pigeon’s egg ; breaking these, there comes forth a juice of a yellowish-red colour and of delicious flavour. The fruit sometimes collects on the tree-branches as other clustering fruits, hut sometimes at the tree-roots, as in the case of the earth-growing fu ling , 22 The climate (of this country ) is temperate; the people 18 Prof. H. H. Wilson includes in the ancient Pundra the districts of Rajashahi, Dinajpur, Rangpur, Na- diya, Birbhum, Bard wan, Midnapur, Jangal Mahals, Ramgadh, Pachit, Palaman, and part of Chunar. It is the country of “ sugar-cane,” pun- dra, Bangali punri-akh. The Paun- dra people are frequently mentioned in Sanskrit literature, and Pundra- varddhana was evidently a portion of their country. Quart. Orient. Mag., vol. ii. p. 188 ; Vishnu-pur., vol. ii. pp. 134, 170. Mr. Westmacott proposed to identify Pundra-vard- dhana with the adjacent parganas or districts of Panjara and Borddhon- kuti (or Khettal) in Dinajpur, about 35 miles N.N.W. from Rangpur ; but also suggested, as an alternative, Pondua or PonrowS, afterwards Firzupuror Firuzabad, 6miles north- east of Malda, and 18 N.N.E. from Gauda. Mr. Fergusson assigned it a place near Raiigpur. See Ind. Ant., vol. iii. p. 62 ; Hunter, Stat. Acc. Bengal, vol. viii. pp. 59 f., 449 ; J. R. A. S., N.S., vol. vi. pp. 238 f. ; conf. Rdja-Tarahgini, tom. iv. p. 421 ; Mahabh., ii. 1872. General Cunningham has more recently fixed on Mahasthanagadha on the- Karatoya, 12 miles south of Bard- hankuti and 7 miles north of Bagraha, as the site of the capital (Report, vol. xv. pp. v., 104, no f.) 12 This passage may also be trans- lated thus : “Maritime offices (offices connectfd with the river naviga- tion?) with their (surrounding) flowers and groves occur at regular intervals.” 20 Jack or bread fruit. 21 “A large and coarse squash.” Williams’ Tunic Diet., sub Kwd.' 21 22 The radix China, according to BOOK X.] K AMARU PA. 195 esteem learning. There are about twenty sanghdrdmas, with some 3000 priests ; they study both the Little and Great Vehicle. There are some hundred Deva temples, where sectaries of different schools congregate. The naked Nirgranthas are the most numerous. To the west of the capital 20 li or so is the Po-chi-p’o sanghdrdma 23 Its courts are light and roomy ; its towers and pavilions are very lofty. The priests are about 700 in number ; they study the law according to the Great Vehicle. Many renowned priests from Eastern India dwell here. Not far from this is a stupa built by Asoka-raja. Here Tathagata, in old days, preached the law for three months for the sake of the Devas. Occasionally, on fast-days, there is a bright light visible around it. By the side of this, again, is a place where the four past Buddhas walked for exercise and sat down. The be- queathed traces are still visible. Not far from this there is a vihdra in which is a statue of Kwan-tsz’-tsai Bodhisattva. Nothing is hid from its divine discernment ; its spiritual perception is most accu- rate ; men far and near consult ( this being ) with fasting and prayers. From this going east 900 li or so, crossing the great river, w T e come to the country of Kia-mo-lu-po (Kamarupa). Kia-mo-lu-po (Kamarupa). The country of Kamarupa 24 is about 10,000 li in cir- cuit. The capital town is about 30 li. The land lies Julien ; the pachyma cocos, accord- tended from the Ivaratoya river in ing to Doolittle’s Vocabulary, vol. Raiigpur to the eastward (Stat. Acc. ii. 423. Medhurst (sub voc. liny) Bengal, vol. vii. pp. 168, 310 ; or names “the China root” which M. Martin, East Ind., vol. iii. p. grows under old fir trees. 403). The kingdom included Mani- 23 Julien restores this (with a pur, Jayntiya, Kachhar, West Asam, query) to Vasibhasangharama, “the and parts of Maymansingh, and Sil- convent which has the brightness of het (Srihatta). The modern district fire.” extends from Goalpara to Gauhatti. 21 Kamarupa (its capital is called Lassen, 7 . A., vol. i. p. 87, vol. ii. p. in the Purdnas, Pragjyotisha) ex- 973 ; Wilson, V. P., voL v. p. 88 ; 196 RECORDS OF WESTERN COUNTRIES, [book x. low, but is rich, and is regularly cultivated. They culti- vate the Panasa fruit and the Na-lo-ki-lo (Xarikela ) 25 fruit. These trees, though numerous, are nevertheless much valued and esteemed. Water led from the river or from banked-up lakes ( reservoirs ) flows round the towns. The climate is soft and temperate. The manners of the people simple and honest. The men are of small stature, and their complexion a dark yellow. Their language differs a little from that of Mid-India. Their nature is very impetuous and wild ; their memories are retentive, and they are earnest in study. They adore and sacrifice to the Devas, and have no faith in Buddha ; hence from the time when Buddha appeared in the world even down to the present time there never as yet has been built one sanghararaa as a place for the priests to assemble. Such disciples as there are are of a pure faith, say their prayers (■ repeat the name of Buddha ) secretly, and that is all. There are as many as 100 Deva temples, and different sectaries to the number of several myriads. The present king belongs to the old line (tso yan ) of Narayana-deva. He is of the Brahman caste. His name is Bhaskara- varman , 26 his title Kumara (Keu-mo-lo). From the time that this family seized the land and assumed the government till the present king, there have elapsed a thousand successions ( generations ). The king is fond of learning, and the people are so likewise in imitation of him. Men of high talent from distant regions aspiring after office (?) visit his dominions as strangers. Though he has no faith in Buddha, yet he much respects Sramanas of learning. When he first heard that a Sramana from China 27 had come to Magadha to the Nalanda sahghd- rdma from such a distance, to study with diligence the ils. Res., vol. xiv. p. 422 ; Lalita Vis., Yih-cheu, “helmet of the sun.’’ See p. 416. Hall’s Vasavadattd, p. 52. - 3 The bread-fruit and the cocoa- 27 The French translation is very nut. confused. Julien appears to have -.6 p’o-se-kie-lo-fa-mo, in Chinese, overlooked the symbols Chi-na-kwS (the country of China). BOOK 5.] JOURNEY TO KAMALANKA. 197 profound law of Buddha, he sent a message of invitation by those who reported it as often as three times, hut yet the Sramana (i.e., Hiuen Tsiang) had not obeyed it. Then Silabhadra (Shi-lo-po-t’o-lo), master of sdstras, said, “ You desire to show your gratitude to Buddha ; then you should propagate the true law; this is your duty. You need not fear the long journey. Kumara-raja’s family respect the teaching of the heretics, and now he invites a Sramana to visit him. This is good indeed ! We judge from this that he is changing his principles, and desires to acquire merit (or, from merit acquired) to benefit others. You formerly conceived a great heart, and made a vow with yourself to travel alone through different lands regardless of life, to seek for the law for the jrood of the world . 28 Forgetful of your own country, you should be ready to meet death ; indifferent to renown or failure, you should labour to open the door for the spread of the holy doctrine, to lead onwards the crowds who are de- ceived by false teaching, to consider others first, yourself afterwards ; forgetful of renown, to think only of religion (enlarge the law).” On this, with no further excuses, he hastened in com- pany with the messengers to present himself to the king. Kumara-raja said, “ Although I am without talents my- self, I have always been fond of men of conspicuous learning. Hearing, then, of your fame and distinction, I ventured to ask you here to visit me.” He replied, “ I have only moderate wisdom, and I am confused to think that you should have heard of my poor reputation.” Kumara-raja said, “ Well, indeed ! from regard for the law and love of learning to regard oneself as of no account, and to travel abroad regardless of so great dangers, to wander through strange countries ! This is the result of the transforming power of the king’s government, and the exceeding learning, as is reported, of the country. Now, 28 To save all creatures (Jul.) 198 RECORDS OF WESTERN COUNTRIES, [book x. through the kingdoms of India there are many persons who sing about the victories of the Tsin king of the Mahachina country. I have long heard of this. And is it true that this is your honourable birthplace ? ” He said, “ It is so. These songs celebrate the virtues of my sovereign.” He replied, “ I could not think that your worthy self was of this country. I have ever had an esteem for its manners and laws. Long have I looked towards the east, but the intervening mountains and rivers have prevented me from personally visiting it.” In answer I said, “ My great sovereign’s holy qualities are far renowned, and the transforming power of his virtue reaches to remote districts. People from strange countries pay respect at the door of his palace, and call themselves his servants.” Kumara-raja said, “ If his dominion is so great (covering thus his subjects ), my heart strongly desires to bear my tribute to his court. But now Siladitya-raja is in the country of Kajughira (Kie-chu-hoh-khi-lo), about to dis- tribute large alms and to plant deeply the root of merit and wisdom. The Sramans and Brahmans of the five Indies, renowned for their learning, must needs come together. He has now sent for me. I pray you go with me!” On this they went together. On the east this country is bounded by a line of hills, so that there is no great city ( capital ) to the kingdom. Their frontiers, therefore, are contiguous to the barbarians of the south-west (of China). These tribes are, in fact, akin to those of the Man 29 people in their customs. On inquiry I ascertained that after a two months’ journey we reach the south-western frontiers of the province of Sz’chuen (Shuh). But the mountains and rivers present obstacles, and the pestilential air, the poisonous vapours, 29 The ‘ Man people ’ ( man lo) are the south-west barbarians (so named by the Chinese). BOOK X.] SAM AT AT A. 199 the fatal snakes, the destructive vegetation, all these causes of death prevail. On the south-east of this county herds of wild ele- phants roam about in numbers ; therefore, in this district they use them principally in war. Going from this 1 200 or 1 300 li to the south, we come to the country of San-mo-ta-cha (Samatata). Sax-mo-ta-ciia (Samatata). This country 30 is about 3000 li in circuit and borders on the great sea. The land lies low and is rich. The capital is about 20 li round. It is regularly cultivated, and is rich in crops, and the flowers and fruits grow everywhere. The climate is soft and the habits of the people agreeable. The men are hardy by nature, small of stature, and of black complexion ; they are fond of learning, and exer- cise themselves diligently in the acquirement of it. There are professors ( believers ) both of false and true doctrines. There are thirty or so sanghdrdmas with about 2000 priests. They are all of the Sthavira (Shang-tso-pu) school. There are some hundred Deva temples, in which sectaries of all kinds live. The naked ascetics called Nirgranthas (Ni-kien) are most numerous. Not far out of the city is a stdpa which was built by ASoka-raja. In this place Tathagata in former days preached the deep and mysterious law for seven days for the good of the Devas. By the side of it are traces where the four Buddhas sat and walked for exercise. Not far from this, in a sanghardma, is a figure of Buddha of green jade. It is eight feet high, with the marks on its person perfectly shown, and with a spiritual power which is exercised from time to time. Going north-east from this to the borders of the 30 Eastern Bengal: Samotata or Ind. Alt., iii. 681). It is named by tjamatata means “the shore coun- Varaha Mihira (Br. Samk., xiv. 6) try ” or “ level country ” (Lassen along with Mithila and Orissa. 200 RECORDS OF WESTERN COUNTRIES, [book x. ocean, we come to the kingdom of Srikshetra (Shi-li- ch’a-ta-lo). 31 Farther on to the south-east, on the borders of the ocean, we come to the country of Kamalaixka (Kia- mo-lang-kia) ; 32 still to the east is the kingdom of Dvara- pati (To-lo-po-ti) ; 33 still to the east is the country of Isanapura (I-shang-na-pu-lo) ; still to the east is the country of M ah a champ a (Mo-ho-chen-po), which is the same as Lin-i. Next to the south-west is the country calledYamanadv ipa 34 (Yavanadvipa — Yen-nio-na-cheu). These six countries are so hemmed in by mountains and rivers that they are inaccessible ; 35 but their limits and the character of the people and country could he learned by inquiry. From Samatata going west 900 li or so, we reach the country of Tan-mo- li-ti (Tamralipti). Tan-mo-li-ti (Tamralipti). 36 This country is 1400 or 1500 li in circuit, the capital about 10 li. It borders on the sea. The ground is low and rich ; it is regularly cultivated, and produces flowers and fruits in abundance. The temperature is hot. The manners of the people are quick and hasty. The men are hardy and brave. There are both heretics and be- lievers. There are about ten sanghdrdmas, with about 1000 priests. The D§va temples are fifty in number, in 31 Srikshetra or Tharekhettara is the name of an ancient Burmese kingdom, whose capital city of the same name near Prome, on the Ira- wadi ; but this is south-east, whilst north-east, towards Sribatta or Silhet, does not lead to “the borders of the ocean.” 3 - Kamalahka : Pegu (Hansa- wadi) and the delta of the Ira wadi, called Ramanya, and.earlier Aramana 33 Dwaravati is the classic name for the town and district of San- dowe, but in Burmese history it is also applied to Siam (Phayre, Hist. of Burma, p. 32). 34 Yamadvipa is an island men- tioned in the Vdyu-pur&na, but pro- bably fabulous. 35 I.e., the pilgrim did not enter them. 38 Ta/aaXt'rTjs in Ptol., lib. vii. c. 1, 73. Tamalitti or Tamralipti, the modern Tamluk, on the Selai, just above its junction with the Hughli. Jour R. A. S. vol. v. p. 135 ; Wil- son, Vishnu-pur., vol. ii. p. 177 ; Lassen, I. A., vol. i. p. 177; Varaha Mih., Br. S., x. 14 ; Tumour, Ma- havanso, pp. 70, 115. BOOK X.] KARNASUVARNA. 201 which various sectaries dwell mixed together. The coast of this country is formed hy (or in) a recess of the sea ; the water and the land embracing each other. 37 Won- derful articles of value and gems are collected here in abundance, and therefore the people of the country are in general very rich. By the side of the city is a sMpa which was built hy Asoka-raja ; by the side of it are traces where the four past Buddhas sat and walked. Going from this north-west 700 li or so, we come to the country Kie-lo-na-su-fa-la-na (Karnasuvarna). Kie-lo-na-su-fa-la-na (Karnasuvarna). 38 This kingdom is about 1400 or 1500 li in circuit; the capital is about 20 li. It is thickly populated. The householders are very (rich and in ease). The land lies low and is loamy. It is regularly cultivated, and pro- duces an abundance of flowers, with valuables numerous and various. The climate is agreeable; the manners of the people honest and amiable. They love learning exceedingly, and apply themselves to it with earnestness. There are believers and heretics alike amongst them. There are ten sanghdrdmas or so, with about 2000 priests. They study the Little Vehicle of the Sammatiya (Ching- tiang-pu) school. There are fifty Deva temples. The heretics are very numerous. Besides these there are three sanghdrdmas in which they do not use thickened milk (ii lok), following the directions of Devadatta (Ti- p’o-ta-to). 39 By the side of the capital is the sahglidrdma called 37 I.e., the coast of the country is of his inferiority in point of influ- that of a large bay. ence to Buddha, he became his 38 Karna was the king of Ahga, enemy. One of the rules of his whose capital is placed at Karna- sect was not to use butter. A sect garh near Bhagalpur (M. Martin, revering him as a Buddha existed E. Ind., vol. ii. pp. 31, 38 f., 46, up to a.d. 400 (Eitel, s. v.) For an 50. account of his more rigorous ascetic 39 Devadatta appears to have had praxis, see Oldenberg, Buddha, pp. a body of disciples; in consequence 160, 161. 202 RECORDS OF WESTERN COUNTRIES, [book x. Lo-to-wei-cki (Raktaviti ), 40 tlie kails of which are light and spacious, the storeyed towers very lofty. In this establishment congregate all the most distinguished, learned, and celebrated men of the kingdom. They strive to promote each other’s advancement by exhor- tations, and to perfect their character . 41 At first the people of this country did not believe in Buddha ; at this time 42 there was a heretic of Southern India who wore over his belly copper-plates and on his head a lighted torch. "With lofty steps, staff in hand, he came to this country. Sounding aloud the drum of discussion, he sought an adversary in controversy. Then a man said to him, “Why are your head and your body so strangely ( arrayed ) ? ” He said, “ My wisdom is so great, I fear my belly will burst, and because I am moved with pity for the ignorant multitude who live in darkness, therefore I carry this light on my head.” After ten days, no one was found to question him. Among all the learned and professed scholars there was not a single person to discuss with him. The king said, “ Alas ! what ignorance 43 prevails in my territories, that no one should be able to challenge the difficult propositions 44 of this stranger. What a disgrace to the country ! We must scheme and seek through the most obscure retreats.” Then one said to him, “ In the forest there is a strange man who names himself a Sramana, he is most diligent in study. He is now living apart in silence and obscurity, and so he has lived for a long time ; who so well able 40 Meaning “red mud.” I adopt i. p. 4, n. 22, is to this encounter, the Sanskrit restoration from Julien. But as the sanghdrdma was already 41 Literally, “to promote their built when Hiuen Tsiang visited mutual perfection by shaping and the capital, it is difficult to under- smoothing (in the sense of polishing) stand how the event occurred at that their reason and virtue.” time. 42 Julien refers this expression to 43 Wou ming — darkness. the time when Hiuen Tsiang was 44 It may also mean “the diffi- there (p. 85, n. 3) ; in this case, it culty ” resulting from the stranger’s is possible that the allusion in vol. challenge. BOOK X.] KARNASUVARNA. 203 by his united virtue to controvert this irreligious man as he ? ” 45 The king hearing this, went himself to invite him to come. The Sramana replying, said, “ I am a man of South India ; I stop here on my travels merely as a stranger. My abilities are small and commonplace ; I fear lest you should not know it, but yet I will come according to your wish, though I am by no means certain as to the character of the discussion. If, however, I am not defeated, I will ask you to erect a sanghdrdma, and summon the fraternity to glorify and extol the law of Buddha.” The king said, “ I accept your terms, nor could I dare to forget your virtue.” 46 Then the Sramana, having accepted the king’s invita- tion, proceeded to the arena of controversy. Then the heretic went through ( chanted ) some 30,000 words of his school. His arguments were profound, his illustra- tions ( figures or writing ) ample ; his whole discourse, both as to names and qualities, was captivating to sight and hearing. O r The Sramana, after listening, at once fathomed his meaning ; no word or argument deceived him. With a few hundred words he discriminated and explained every difficulty, and then he asked (the heretic ) as to the teaching (the principles) of his school. The words of the heretic were confused and his arguments devoid of force, and so his lips were closed and he could not reply. Thus he lost his reputation, and, covered with confusion, retired. The king, deeply reverencing the priest, founded this 45 Julien translates this passage thus : “ Could he conduct himself thus if he was not attached to the law and devoted to virtue ? ” The passage is difficult ; literally it runs thus : “ With this no-master, who is able so well as this (Sramana) to embody the law, to unite virtue ? ” “To embody the law’’ means “to represent, or, vindicate, religion ; ” and “to unite virtue” means “so virtuously or fully.” 46 The symbol tih (virtue) some- times stands for bliadanta, i.e., “ your reverence ” or “ your excellency.” It may also refer to the priesthood generally. It is applied in inscrip- tions to Sthaviras or priests. 204 RECORDS OF WESTERN COUNTRIES, [book x. convent ; and from that time and afterwards the teachimr of the law widely extended ( through the kingdom ). 47 By the side of the sanghdrama, and not far off, is a stupa which was built by A£oka-raja. When Tathagata was alive in the world he preached here for seven days, explaining (the laiv) and guiding (men). By the side of it is a vihdra ; here there are traces where the four past Buddhas sat down and walked. There are several other sttipas in places where Buddha explained the excellent law. 48 These were built by Asoka-raja. Going from this 700 li or so in a south-westerly direc- tion, we come to the country of XJ-cha. U-cha (Udra). This country 49 is 7000 li or so in circuit ; the capital city 50 is about 20 li round. The soil is rich and fertile, and it produces abundance of grain, and every kind of fruit is grown more than in other countries. It would be difficult to name the strange shrubs and the famed flowers that grow here. The climate is hot ; the people are uncivilised, tall of stature, and of a yellowish black complexion. Their words and language (pronunciation) differ from Central India. They love learning and apply themselves to it without intermission. Most of them be- lieve in the law of Buddha. There are some hundred sahgharamas, with 10,000 priests. They all study the Great Vehicle. There are fifty Deva temples in which sectaries of all sorts make their abodes. The sttipas, 47 Or, he widely extended the (/. It. A. S., N.S., voL vL p. 249); his teaching of the law. remarks (in this paper) on the whole 48 The original has Icing fa, the of this part of the pilgrim’s route are law of the sAtras ; perhaps king is a of great interest. He first noticed mistake for miu, “ excellent.” that the journey of Hiuen Tsiang to 49 Udra or Odra is Orissa ( Ma - Kamarupa was made from Nalanda hdbh., ii. 1174, iii. 1988); also called on his return to that monastery Utkala (Mahdbh., \ ii. 122; Vishnu- from South India; he also points pur., vol. ii. p. 160). out the errors made by his prede- 50 This capital is generally identi- cessors in the same inquiry and cor- fied with Jajipura on the Baitani : rects them. Mr. Fergusson suggests Midnapur BOOK X.] ODRA. 205 to the number of ten or so, point out spots where Buddha preached. They were all founded by Asoka-raja. In a great mountain on the south-west frontiers 61 of the country is a scinghdrdma called Pushpagiri (Pu-se- po-k’i-li) ; the stone stdpa belonging to it exhibits very many spiritual wonders {miracles). On fast-days it emits a bright light. For this cause believers from far and near flock together here and present as offerings beautifully embroidered ( flower ) canopies {umbrellas ) ; they place these underneath the vase 52 at the top of the cupola , 53 and let them stand there fixed as needles in the stone. To the north-west of this, in a convent on the mountain, is a stdpa where the same wonders occur as in the former case. These two stdpas were built by the demons , 54 and hence are derived the extraordinary miracles. On the south-east frontiers of the country, on the borders of the ocean, is the town Charitra (Che-li-ta-lo ), 55 about 20 li round. Here it is merchants depart for distant countries, and strangers come and go and stop here on their way. The walls of the city are strong and lofty. Here are found all sorts of rare and precious articles. 61 Remains, probably of a stupa, have been found near Aska (/. R. A. S., vol. xx. p. 105). 52 Literally, “ underneath the dew- vessel or vase.” Here we have another instance of the custom of crowning the stApa with a dew- vase, or “ vessel of immortality ” (amaraJcarlca). The custom would appear to have originated in the idea that “ sweet dew ” thus col- lected in a vessel had miraculous qualities as “ the water of life.” Dr. Burgess remarks that these flags were probably fixed “ on the capital of the stilpa, on which was placed the relic-casket (when not enshrined inside the capital over the garbha of the stilpa).” 53 It is satisfactory to find that .Tulien in this passage translates the “inverted vase or alms-dish” by cupola. It should have been so rendered throughout. 54 The expression shin lewei does not mean demons in a bad sense, but spiritual or divine beings. It might also be rendered “ spirits and demons.” Cunningham sup- poses the two hills named in the text to be Udayagiri and Khanda- giri, in which many Buddhist caves and inscriptions have been dis- covered. These hills are 20 miles to the south of Katak and 5 miles to the west of the grand group of temples at Bhuvaneswara (Anc. Geog. of India, p. 512). 53 In Chinese, Fa-hing, “ city of departure.” This is exactly Pto- lemy’s t6 a.err)pLov twv e/s tt]v Xpvafjv ipTr\cbvT(tiv (lib. vii. c. 1,15). Comp. Lassen, I. A., vol. i. p. 205, and vol. iii. p. 202. It is plain 206 RECORDS OF WESTERN COUNTRIES, [book x. Outside the city there are five convents 56 one after the other ; their storeyed towers are very high, and carved with figures of saints exquisitely done. Going south 20,000 li or so is the country of Simhala (Seng-kia-lo). In the still night, looking far off, we see the surmounting precious stone of the tooth-stupa of Buddha brilliantly shining and scintillating as a bright torch burning in the air. From this going south-west about 1200 li through great forests, we come to the kingdom of Ivong-u-t’o (Konyodha). Kong-u-t’o (Konyodha ?). This kingdom 57 is about 1000 li in circuit ; the capital is 20 li round. It borders on a bay ( angle of the sea). The ranges of mountains are high and precipitous. The ground is low and moist. It is regularly cultivated and productive. The temperature is hot, the disposition, of the people brave and impulsive. The men are tall of stature and black complexioned and dirty. They have some degree of politeness and are tolerably honest. With respect to their written characters, they are the same as those of Mid-India, but their language and mode of pro- nunciation are quite different. They greatly respect the teaching of heretics and do not believe in the law of Buddha. There are some hundred Deva temples, and there are perhaps 10,000 unbelievers of different sects. (from Hiuen Tsiang’s remark, that the precious stone could be seen at a distance of 20,000 li) that he is confusing this Charitrapura with the one farther south, two days’ sail from Ceylon. 56 M. Julien renders it “five stilpas ” by mistake. 57 See J. R. A. S., N.S., vol. vi. p. 250. Cunningham supposes this place to be Ganjam. The origin of the name Ganjam is not known. When Hiuen Tsiang returned to Magadha he found that Harsha- vardhana had just returned from a successful expedition against the king of Ganjam. Cunningham thinks that Ganjam was then an- nexed to the province of Orissa (Robert Sewell, Lists, vol. i. p. 2). Mr. Fergusson remarks that “Khord- hagar in the neighbourhood of Bhu- vaneswar is just 170 miles south- west from Midnapur, and it is im- possible to mistake the Chilka Lake as the great bay and the two seas of the text. Perhaps Hiuen Tsiang stopped here to visit the caves in the Kbandagiri and Uday- agiri hills” (J. R. A. S., loc. cit.) BOOK X.] K A LING A. 207 Within the limits of this country there are several tens of small towns which border on the mountains and are built contiguous to the sea. 58 The cities themselves are strong and high ; the soldiers are brave and daring ; they rule by force the neighbouring provinces, so that no one can resist them. This country, bordering on the sea, abounds in many rare and valuable articles. They use cowrie shells and pearls in commercial transactions. The great greenish-blue 59 elephant comes from this country. They harness it to their conveyances and make very long journeys. From this going south-west, we enter a vast desert, jungle, and forests, the trees of which mount to heaven and hide the sun. Going 1400 or 1500 li, we come to the country of Kie-ling-kia (Kalinga). Kie-ling-kia (Kalinga). This country 60 is 5000 li or so in circuit; its capital is 20 li or so round. It is regularly cultivated and is pro- ductive. Flowers and fruits are very abundant. The forests and jungle are continuous for many hundred li. It produces the great tawny 61 wild elephant, which are much prized by neighbouring 58 The phrase hai kiau does not necessarily imply “ the confluence of two seas.” It seems to mean that the towns were built near the moun- tains (the Mahendra Male ?), but in communication with the sea-coast. So along the west coast of South America the towns built at the foot of the hills are in communication with the sea by ports of embarcation (etn- barcadores). 59 It may mean simply “ dark coloured ; ” but ts’ing generally means “ the colour of nature, as the azure of the sky or the green of growing plants” (Wells Williams). The phrase for black is un ts’ing. 60 The frontier line of Kalinga cannot have extended beyond the Godavari river on the south-west, and the Gaoliya branch of the In- provinces. The climate is dravati river on the north-west (Cunningham). For an account of the Kalinga desa, see Sewell, op. cit., p. 19. The chief town was proba- bly Rajamahendri, where the Chalukyas perhaps established lished their capital. Either this place or Korihga, on the sea-coast, agrees with the bearing and distance given in the text. If, however, we accept Mr. Fergusson’s hypothesis that the capital of Konyodha was near Katak, and calculating the li to be one-seventh of a mile, we shall have to seek for the capital of Kalinga near Vijayanagram. For a notice respecting Rajamahendri see Sewell, Lists, &c., vol. i. p. 22. 61 The same word is used in the previous section ; see n. 60. RECORDS OF WESTERN COUNTRIES, [book x. roS burning; the disposition of the people vehement and impetuous. Though the men are mostly rough and un- civilised, they still keep their word and are trustworthy. The language is light and tripping, 62 and their pronuncia- tion distinct and correct. But in both particulars, that is, as to words and sounds, they are very different from Mid-India. There are a few who believe in the true law, but most of them are attached to heresy. There are ten sanghdrdmas, with about 500 priests, who study the Great Vehicle accord- ing to the teaching of the Sthavira school. There are some 100 Deva temples with very many unbelievers of different sorts, the most numerous being the Nirgranthas 63 [Ni-kin followers]. In old days the kingdom of Kalinga had a very dense population. Their shoulders rubbed one with the other, and the axles of their chariot wheels grided together, and when they raised their arm-sleeves a perfect tent was formed. 64 There was a Rishi possessed of the five super- natural powers, 65 who lived (perched) on a high precipice, 66 cherishing his pure (thoughts). Being put to shame (in- sulted) because he had gradually lost his magic powers, he cursed the people with a wicked imprecation, and caused all dwelling in the country, both young and old, to perish ; wise and ignorant alike died, and the population dis- appeared. After many ages the country was gradually re- peopled by emigrants, but yet it is not properly inhabited. This is why at the present time there are so few who dwell here. Xot far from the south of the capital there is a stupa about a hundred feet high ; this was built by Asoka-raja. By the side of it there are traces where the four past Buddhas sat down and walked. 62 This description of their lan- guage will appear natural to those who have hadKlingboys aboutthem. 63 Digambara Jainas, ante, vol. L p. 145, n. 74. 64 1 .c., by stretching out their arms one to another, so close were they, there would be a continuous tent formed. 65 Explained by Julien as refer- ring to the panchdbhijnds. 63 Julien translates gan by “ ca- vern ; ” but it means “ a rocky or precipitous mountain.” BOOK X.] KOSALA. 209 Near the northern frontier of this country is a great mountain precipice, 67 on the top of which is a stone stupa about a hundred feet hi"h. Here, at the beginning of the kalpa, when the years of men’s lives were boundless, a Pratyeka 68 Buddha reached Nirvana. From this going north-west through forests and moun- tains about 1800 li, we come to the country of Kiao-sa-lo (Kosala). Kiao-sa-lo (Kosala). This country 69 is about 5000 li in circuit; the frontiers consist of encircling mountain crags ; forests and jungle are found together in succession. The capital 70 is about 40 li round ; the soil is rich and fertile, and yields abun- dant crops. The towns and villages are close together. The population is very dense. The men are tall and black complexioned. The disposition of the people is hard and violent ; they are brave and impetuous. There are both heretics and believers here. They are earnest in study and of a high intelligence. The king is of the Kshattriya race ; he greatly honours the law of Buddha, and his virtue and love are far renowned. There are about one hundred sanghdrdmas, and somewhat less than 10,000 67 Perhaps Mahendragiri 68 A Pratyeka Buddha is one who has reached enlightenment “for him- self alone ; ” that is, he is not able to enlighten others by preaching or guiding. In Chinese it is rendered tuh liioh, “a solitary Buddha,” forthe same reason. 69 To be distinguished from Sra- vasti or Ayodhya, which district was also called Kosala or Kosala. See Wilson, Vishnu-pur., vol. ii. p. 172 ; Lassen, I. A., vol. i. p. 1 60, vol. iv. p. 702. It lay to the south-west of Orissa and in the district watered by the upper feeders of the Maha- nadi and Godavari. 70 There is some uncertainty as to the capital of this country. General Cunningham, who identifies the an- cient Kosala with the modern pro- VOL. II. vince of Berar or Gondwana, places it at Chanda, a walled town 290 miles to the north-west of Rajama- hendri, with Nagpur, Amaravati, or Ilichpur as alternatives ; the three last-named towns appear to be too far from the capital of Kalinga. But if we allow five li to the mile, the distance either of Nagpur or Amaravati fromRajamahendri would agree with the 1S00 or 1900 li of Hiuen Tsiang. There is much men- tion in I-tsing’s memoirs of priests visiting and remaining at a place called Amaravati ; it may refer to Ko- sala. Mr. F ergusson, calculating the l i at one-sixth of a mile, suggests either Wairagarh or Bhandak, both of them sites of old cities, as the capital. He prefers the former for reasons stated (/. R. A. S., N.S., vol. vi. p. 260). 0 210 RECORDS OF WESTERN COUNTRIES, [book x. priests : they all alike study the teaching of the Great Vehicle. There are about seventy Deva temples, fre- quented by heretics of different persuasions. Not far to the south of the city is an old sangharama, by the side of which is a st'dpa that was built by ASoka- raja. In this place Tathagata, of old, calling an assembly, exhibited his supernatural power and subdued the unbe- lievers. Afterwards Nagarjuna Bodhisattva ( Long - meng-p’u-sa ) dwelt in the sangharama. The king of the country was then called Sadvaha . 71 He greatly prized and esteemed Nagarjuna, and provided him with a city- gate hut . 72 At this time Ti-p’o (Deva) Bodhisattva coming from the country of Chi-sse-tseu (Ceylon), sought to hold a discussion with him. Addressing the gate-keeper he said, “ Be good enough to announce me.” Accordingly the gate-keeper entered and told Nagarjuna. He, recog- nising his reputation, filled up a patra with water and commanded his disciple to hold the water before this Deva. Deva, seeing the water, was silent, and dropped a needle into it. The disciple held the pdtra, and with some anxiety and doubt returned to Nagarjuna. “ What did he say,” he asked. The disciple replied, “ He was silent and said nothing ; he only dropped a needle into the water.” Nagarjuna said, “ What wisdom ! Who like this man ! To know the springs of action (motives'), this is the privilege of a god ! to penetrate subtle principles is the privilege of an inferior saint . 73 Such full wisdom as this entitles him to be allowed to enter forthwith.” He (the disciple) replied, “ What a saying is this ! is this then the sublime eloquence (skill) of silence ? ” “This water,” he (Nagarjuna) went on to say, “is shaped according to the form of the vessel that holds it ; 71 Expressed phonetically by So- 7S An inferior saint (ya shing) is to-p’o-ho, with the meaning, “ he an expression applied to Mencius who draws the good.” compared with Confucius (Julien). 72 Placed guards round his hut In this passage the title is referred (Julien). to Deva in comparison with Buddha. book x.] NAGARJUNA. zii it is pure or dirty according to the character of things (in it ) ; it fills up every interstice ; in point of clearness and com- prehensiveness 74 he, on beholding the water, compared it to the wisdom which I have acquired by study. Dropping into it a needle, he pierced it, as it were, to the bottom. Show this extraordinary man in here at once, and let him be presented.” Now the manner and appearance of Nagarjuna were imposing, and inspired all with respect. In discussion all were awed by it, and submitted (bowed the head). Deva being aware of his excellent characteristics, had Ions desired to consult him, and he wished to become his disciple. But now as he approached he felt troubled in mind, and he was abashed and timid. Mounting the hall, he sat down awkwardly and talked darkly ; but at the end of the day his words were clear and lofty. Nagarjuna said, “Your learning exceeds that of the world and your fine distinctions shine brighter than the former (teachers). I am but an old and infirm man; but having met with one so learned and distinguished, surely it is for the purpose of spreading the truth and for transmitting without interruption the torch of the law, and propagating the teaching of religion. Truly this is one who may sit on the upper seat to expound dark say- ings and discourse with precision.” Deva hearing these words, his heart conceived a degree of self-confidence, and being about to open the storehouse of wisdom, he first began to roam through the garden of dialectic and handle fine sentences; then havin" looked up for some indication of approval (confirmation of his argument), he encountered the imposing look of the master ; his words escaped him ; his mouth was closed ; and leaving his seat, he made some excuse, and asked to be instructed. Nagarjuna said, “ Sit down again ; I will communicate 74 I have translated it thus ; liter- of unfathomable fulness, as you ally it runs “clear and limpid and showed it to him.’’ 212 RECORDS OF WESTERN COUNTRIES, [book x. to you the truest and most profound principles which the king of the law himself verily handed down {taught for transmission ).” Deva then prostrated himself on the ground, and adored with all his heart, and said, “ Both now and for ever I will dare to listen to your instructions.” Xagarjuna Bodhisattva was well practised in the art of compounding medicines ; by taking a preparation (pill or cake), he nourished the years of life for many hundreds of years , 75 so that neither the mind nor appearance decayed. Sadvaha-raja had partaken of this mysterious medicine, and his years were already several hundred in number. The king had a young son who one day addressed his mother thus, “When shall I succeed to the royal estate ?” His mother said, “ There seems to me to he no chance of that yet ; your father the king is now several hundred years old, his sons and grandsons are many of them dead and gone through old age. This is the result of the religious power of Xagarjuna, and the intimate knowledge he has of compounding medicines. The day the Bodhis- attva dies the king will also succumb. Xow the wisdom of this Xagarjuna is great and extensive, and his love and compassion very deep ; he would give up for the benefit of living creatures his body and life. You ought, there- fore, to go, and when you meet him, ask him to give you his head. If you do this, then you will get your desire.” The king’s son, obedient to his mother’s instructions, went to the gate of the convent. The doorkeeper, alarmed, ran away , 76 and so he entered at once. Then Xagarjuna Bodhisattva was chanting as he walked up and down. Seeing the king’s son he stopped, and said, “ It is evening time now ; why do you at such a time come so hastily to the priests’ quarters ? has some accident happened, or are 75 Some attribute 600 years to Xagarjuna as his term of life ( Fa*- silief, Bouddisme, p. 76). This writer says, “ In my opinion the 400 or 600 years of life given to Nagarjuna re- fer to the development of the system of the Great Vehicle ” (op. cit., p. 77, n.p). 76 To announce the arrival of the king’s son (Julien). But it would seem to mean he ran away through fear. 213 book x.] NAGARJUNA AND THE KING’S SON. vou afraid of some calamity tliat you have hastened here at such a time ? ” He answered, “ I was considering with my dear mother the words of different sastras, and the examples ( therein given) of sages who had forsaken (given up) the world, and I was led to remark on the great value set on life by all creatures, and that the scriptures, in their examples given of sacrifice, had not enforced this duty of giving up life readily for the sake of those who desired it. Then my dear mother said, ‘Not so; the Sugatas (shen shi) of the ten regions, the Tathagatas of the three ages, whilst living in the world and giving their hearts to the object, have obtained the fruit. They diligently sought the way of Buddha; practising the precepts, exercising patience, they gave up their bodies to feed wild beasts, cut their flesh to deliver the dove. Thus Baja Chandraprabha 77 (Yueh-kwang) gave up his head to the Brahman ; Maitri- bala (Ts’e li) raja fed the hungry Yaksha with his blood. To recite every similar example would be difficult, but in searching through the history of previous sages, what age is there that affords not examples ? And so Nagarjuna Bodhisattva is now actuated by similar high principles ; as for myself, I have sought a man who for my advantage would give me his head, but have never yet found such a person for years. If I had wished to act with violence and take the life of a man (commit murder), the crime would have been great and entailed dreadful conse- quences. To have taken the life of an innocent child would have been infamous and disgraced my character. But the Bodhisattva diligently practises the holy way and aspires after a while to the fruit of Buddha. His love extends to all beings and his goodness knows no bounds. He esteems life as a bubble, his body as decay- ing wood. He would not contradict his purpose in refus- ing such a gift, if requested.” 77 For the story of Chandra- dhist Lit., p. 310; for Maitribala, prabha see R. Mitra's Nepalese Bud- ibid., p. 50. 214 RECORDS OF WESTERN COUNTRIES. [book x. Nagarjuna said, “Your comparisons and your words are true. I seek the holy fruit of a Buddha. I have learnt that a Buddha is able to give up all things, regarding the body as an echo, a bubble, passing through the four forms of life, 78 continually coming and going in the six ways. 79 My constant vow has been not to oppose the desires of living things. But there is one difficulty in the way of the king’s son, and what is that ? If I were to give up mv life your father also would die. Think well of this, for who could then deliver him ? ” Nagarjuna, irresolute, walked to and fro, seeking for something to end his life with ; then taking a dry reed leaf, he cut his neck as if with a sword, and his head fell from his body. Having seen this, he ( the royal prince) fled precipitately and returned. The guardian of the gate informed the king of the event from first to last, who whilst listening was so affected that he died. To the south-west about 300 li we came to the Po-lo- mo-lo-ki-li (Brahmaragiri) mountain. 80 The solitary peak of this mountain towers above the rest, and stands out with its mighty precipices as a solid mass of rock without approaches or intervening valleys. The king, Sadvaha, for the sake of Nagarjuna Bodhisattva, tunnelled out this rock through the middle, and built and fixed therein (in 73 The four inodes of life are de- scribed as creatures oviparous, vivi- parous, born from spawn or by trans- formation. See Vajrachhedika, cap. 2. 79 The six ways of birth are (i.).as Devas, (2.)asmen, (3.) asAsuras, (4.) as Pretas, (5.) as beasts, (6.) in hell. 80 It would seem that this is the right restoration. The Chinese ex- planation is “ the black peak,” but here fu-ng, “a peak,” is probably a mistake for fung, “a bee.” Brah- mara is an epithet of Durga or Chanda. Assuming Bhandak to have been the capital of Kosala, the Winjhasani and Dewala Hills, with the footprint of Bhima, i.e., Siva (or, if Bhima, then Durga), would answer to the hill of Sadvaha. It is tolerably certain that the Po- lo-yu of Fa-hian is intended for Par- vati (his interpretation of “pigeon” (Paravata) being derived from hear- say at Banaras), and this corresponds with “Brahmara.” Altogether it seems probable that the worship of Durga, or Chanda, or Bhima, or Parvati, was affected in this part of India, and probably gave rise to, or at any rate fostered, the worship of Avalokitesvara or Kwan-yin. (See the question discussed, /. It A. S., N.S., vol. xv. p. 344.) BOOK X.] THE PO-LO-MO-KI-LI MOUNTAIN. 215 the middle') a sahghdrdma ; at a distance of some 10 li, by tunnelling, he opened a covered wa v (an approach ). Thus by standing under the rock ( not knowing the way in) we see the cliff excavated throughout, and in the midst of long galleries ( corridors ) with eaves for walking under and high towers {turrets), the storeyed building reaching to the height of five stages, each stage with four halls with viharas enclosed {united)? 1 In each vihdra was a statue of Buddha cast in gold, of the size of life, wrought {cast) with consummate art and singularly adorned and specially ornamented with gold and precious stones. From the high peak of the mountain descending streamlets, like small cascades, flow through the different storeys, winding round the side galleries, and then discharging themselves without. Scattered light-holes illumine the interior {inner chambers)? 2 When first Sadvaha-raja excavated this sanghardma, the men {engaged in it) were exhausted and the king’s treasures emptied. His undertaking being only half accomplished, his heart was heavily oppressed. Hagar- juna addressing him said, “ For what reason is the king so sad of countenance ? ” The king replied, “ I had formed in the course of reflection a great purpose. 83 I ventured to undertake a meritorious work of exceeding excellence which might endure firm till the coming of Maitreya, but now before it is completed my means are exhausted. So I sit disconsolate day by day awaiting the dawn, cast down at heart.” Hagarjuna said, “Afflict not yourself thus; the returns consequent on the high aims of a lofty religious purpose 81 It seems to mean that in each personally visited the spot. It would platform there were four halls, and seem to have been utterly deserted each of these halls had a vihdra and waste even in Fa-hian’s time, which were connected. This favours the record of its early 8 - The description of this rock- construction in the time of Nagar- monastery in the text shows that juna (about the first century b.c.) it is the same as that described by 83 Or, “ as my great heart was Fa-hian (pp. 139, 140, Beal’s edition), revolving in chance thoughts.” Neither Fa-hian nor Hiuen Tsiang 2 1 6 RECORDS OF WESTERN COUNTRIES. [book x. are not to be foiled : your great resolve shall without fail he accomplished. Eeturn then to your palace ; you shall have abundance of joy. To-morrow, after you have gone forth to roam through and observe the wild country round (the mountain wilds), then return to me and quietly dis- cuss about the buildings.” The king having received these instructions left him after proper salutation (turning to the right). Then Xagarjuna Bodhisattva, by moistening all the great stones with a divine and superior decoction (medicine or mixture), changed them into gold. The king going forth and seeing the gold, his heart and his mouth mutually congratulated each other . 84 Eeturning, he went to Xagar- juna and said, “To-day as I roamed abroad, by the influ- ence of the divine spirits (genii) in the desert, I beheld piles of gold.” Xagarjuna said, “It was not by the influ- ence of the genii, but by the power of your great sincerity; as you have this gold, use it therefore for your present necessities, and fulfil your excellent work.” So the king acted and finished his undertaking, and still he had a surplus. On this he placed in each of the five stages four great golden figures. The surplus still remaining he de- voted to replenish the necessitous (deficient) branches of the exchequer. Then he summoned 1000 priests to dwell (in the build- ing he had constructed), and there to worship and pray. Xagarjuna Bodhisattva placed in it all the authoritative works of instruction spoken by Sakya Buddha, and all the explanatory compilations (commentaries) of the Bodhi- sattvas, and the exceptional collection of the miscellaneous school . 85 Therefore in the first ( uppermost ) storey they 64 That is, his words were in ing, the passage will simply mean, agreement with the happy thoughts “ he collected these books (viz., the entertained in his heart. s&tras and sdstras) and divided them 85 If this be the right rendering into sections.” But if we examine of the passage, then the “miscel- the entire passage, it seems to imply laneous school” will refer to the that Nagarjuna collected (I.) The sannipdta class of books. If, how- books claiming the authority of ever, we adopt M. Julien’s render- Buddha’s utterance ; (2.) the writ- BOOK X.] ANDHRA. 217 placed only the figure of Buddha, and the sutras and sdstras; in the fifth stage from the top (i.e., in the lowest), they placed the Brahmans ( pure men ) to dwell, with all necessary things provided for them ; in the three middle storeys they placed the priests and their disciples. The old records state that when Sadvaha-raja had finished, he calculated that the salt consumed by the workmen cost nine hotis of gold pieces. Afterwards the priests having got angry and quarrelled, they went to the king to get the question settled. Then the Brahmans said amongst them- selves, “ The Buddhist priests have raised a quarrel on some question of words.” Then these wicked men con- sulting together, waiting for the occasion, destroyed the sahghdrdma, and afterwards strongly barricaded the place in order to keep the priests out. From that time no priests of Buddha have lived there. Looking at the mountain caves (or heights) from a dis- tance, it is impossible to find the way into them ( the caves). In these times, when they (the Brdhmans) introduce a physician into their abodes to treat any sickness, they put a veil over his face on going in and coming out, so that he may not know the way. From this, going through a great forest south, after 900 li or so, we come to the country of ’An-ta-lo (Andhra). ’An-ta-lo (Andhka). This country is about 3000 li in circuit ; the capital is about 20 li round. It is called P’ing-k’i-lo (Yingila ?) 86 The soil is rich and fertile ; it is regularly cultivated, and produces abundance of cereals. The temperature is hot, and the manners of the people fierce and impulsive. The language and arrangement of sentences differ from Mid- India, hut with reference to the shapes of the letters, they ings of the Bodhisattvas ; (3.) the rivers, which was certainly in the other miscellaneous books. early Andhra dominions. In the 86 This is probably the old city of neighbourhood are said to be rock Vehgi, north-west of Elur lake, be- temples and other remains, tween the Godavari and Krishna 2 1 8 RECORDS OF WESTERN COUNTRIES. [book x. are nearly the same. There are twenty sahghdramas with about 3000 priests. There are also thirty Deva temples with many heretics. Not far from Vingila (?) is a great sanghdrama with storeyed towers and balconies beautifully carved and ornamented. There is here a figure of Buddha, the sacred features of which have been portrayed with the utmost power of the artist. Before this convent is a stone stupa which is several hundred feet high ; both the one and the other were built by the Arhat ’O-che-lo (Achala) 87 To the south-west of the sanghdrama of the Arhat ’O-che-lo not a great way is a stvipa which was built by Asoka-raja. Here Tathagata in old days preached the law, and exhibited his great spiritual powers, and converted numberless persons. Going 20 li or so to the south-west of the sanghdrama built by Achala ( So-hing ), we reach a solitary mountain on the top of which is a stone stiXpa. Here Jina 88 Bod- hisattva composed the In-ming-lun ( Nydyad vdra-td ralca Sdstra or Hetuvidyd Sdstra ?). 89 This Bodhisattva, after Buddha had left the world, received the doctrine and assumed the vestments (of a disciple). His wisdom and his desires (prayers or vows) were vast. The power of his great wisdom was deep and solid. Pitying the world, which was without any support (reliance), he designed to spread the sacred doctrine. Having weighed 90 the character of 87 The Chinese translation of the Arhat’s name is “he who acts,” it should therefore be restored to Ach- ara. The restoration otherwise might be Achala, who is mentioned in an inscription at Ajanta. See infra. 88 The phonetic symbols for Jina are Ck’in-na ; it is translated by fang sheu, “youth-received,” which Julien restores to Kumaralabdha. But thus Jina cannot be translated by either of these phrases. (For an account of the works of this Bodhis- attva, see Bunyiu Nanjio, Catalogue , Appendix i. No. io). In Hwui-li (iv. fol. 5, b. ) the translation of Ch’in-na is simply sheu. 89 There is much confusion here. The text gives only In - ruing - lun, which must be restored to Hetu- vidyd Sdstra; but Julien, in his list of errata , p. 568, corrects the text, and supplies the title of the work, In-ming-ching-li-men-lun, i.e., Nyd- yadvdra-tdiraka S' dstra. This may be so, but this work is not named in Bunyiu Nanjio’s Catalogue among those written by Jina. 90 I do not see in the text that he composed this sdstra, but consider- ing its character (i wei), he, &c. book x.] ACHARA BODHISATTVA. 219 the Hetuviclyd Sdstra, its words so deep, its reasonings so wide, and (, having considered) that students vainly endeavoured to overcome its difficulties in their course of study, he retired into the lonely mountains and gave himself to meditation to investigate it so as to compose a useful compendium, that might overcome the difficulties ( obscurities ) of the work, its abstruse doctrines and com- plicated sentences. At this time the mountains and valleys shook and reverberated ; the vapour and clouds changed their appearance, and the spirit of the mountain, carrying the Bodhisattva to a height of several hundred feet, then repeated ( chanted ) these words, “ In former days the Lord of the World virtuously controlled and led the people ; prompted by his compassionate heart, he delivered the Hetuvidya Sdstra, 91 and arranged in due order its exact reasonings and its extremely deep and refined words. But after the Nirvana of Tathagata its great principles became obscured ; but now Jina Bodhisattva, whose merit and wisdom are so extensive, understanding to the bottom the sacred well, will cause the Hetuvidyd &dstra to spread abroad its power (to add its weight) during the present day.” Then the Bodhisattva caused a bright light to shine and illumine the dark places (of the world), on which the king of the country conceived a deep reverence as he saw the sign of this brilliancy, and being in doubt whether he (i.e., Bodhisattva) had not entered the Vajrasamddhi (or, dia- mond Samddhi) ; then he asked the Bodhisattva to obtain the fruit of “ no further birth.” 92 Jina said, “ I have entered Samddhi from a desire to explain a profound stitra ; my heart awaits perfect en- lightenment (samyak sambodhi), but has no desire for this fruit that admits of no rebirth.” The king said, “The fruit of ‘no-birth’ is the aim of 91 It does not necessarily mean 92 That is, to acquire the privilege that Buddha composed this work, of an Arhat. but delivered ( shwo ) or spake it. 220 RECORDS OF WESTERN COUNTRIES. [book x. all the saints. To cut yourself off from the three worlds, and to plunge into the knowledge of the ‘ three vidyas,’ how grand such an aim ! 93 May you soon attain it ! ” Then Jina Bodhisattva, pleased at the request of the king, conceived the desire to reach the holy fruit which “ exempts from learning.” 94 At this time Manjusri Bodhisattva (Miu-ki-ts’iang- p’u-sa), knowing his purpose, was moved with pity. Wish- ing to arouse him to the truth and to awaken him in a moment, he came and said, “ Alas ! how have you given up your great purpose, and only fixed your mind on your own personal profit, with narrow aims, giving up the pur- pose of saving all ! If you would really do good, you ought to transmit and explain the rules of the Yu-Jcia-sse- ti-lun ( Yogachdrya-bhumi Sdstra ) of Maitreya Bodhisattva. By that you may lead and direct students, and cause them to receive great advantage.” Jina Bodhisattva receiving these directions, respectfully assented and saluted the saint. Then having given him- self to profound study, he developed the teaching of the Hetuvidyd Sdstra; but still fearing that the students thereof would dread its subtle reasonings and its precise style, he composed the Hetuvidyd Sdstra , 95 exemplifying the great principles and explaining the subtle language, in order to guide the learners. After that he explained fully the Yoga discipline. From this going through the desert forest south 96 iooo li or so, we come to To-na-kie-tse-kia (Dhanakataka ). 97 93 “ This is the chief, or complete, thing.” 94 This also is a phrase to denote the condition of Arhatship. 95 The title is defective. It pro- bably refers to the Nydyadvdra- tdraka S"dstra ; but, on the other hand, this work was composed by Nagarjuna (see B. Nanjio’s Cata- logue, 1223I The whole of the passage in the text referring to Jina is obscure, and probably corrupt. 96 In the translation of Hwui-lili, Julien gives “vers le sud,” which expression is quoted by Fergusson (/. R. A. S., N.S., vol. vL p. 262' ; but it is simply “ going south ” in the original. 97 Called also the Great Andhra country. J ul ien has Dhanakacheka ; the Pali inscriptions at Amaravati and Nasik give Dhaihnakataka, for which the Sanskrit would be Dhan- yakataka or Dhanyakataka ; and in ’ BOOK X.] DHANAKATAKA. 221 T’o-na-eie-tse-eia (Dhanaeataea). This country is about 6000 li in circuit, and the capital 98 some 40 li round. The soil is rich and fertile, and is regularly cultivated, affording abundant harvests. There is much desert country, and the towns are thinly populated. The climate is hot. The complexion of the people is a yellowish black, and they are by nature fierce and impulsive. They greatly esteem learning. The con- vents ( sanghdrdmas ) are numerous, but are mostly deserted and ruined; of those preserved there are about twenty, with 1000 or so priests. They all study the law of the Great Vehicle. There are 100 Deva temples, and the people who frequent them are numerous and of different beliefs. To the east of the capital ( the city ) bordering on ( lean- ing against) 99 a mountain is a convent called the Purva- gila ( Fo-p’o-shi-lo-seng ). 100 To the west of the city lean- ing against (; maintained by) a mountain is a convent called Avarasilu. 101 These were (or, this was) built by a former king to do honour to (for the salce of) Buddha. an inscription of 1361 a.d. we have Dhanyavatipura, and these would identify the city of Dhamhakataka with Dharanikota close to Amara- vatl (Ind. Ant., vol. xi. pp. 95 f.) The symbol tse is equivalent to the Sanskrit ta. 1,8 Mr. Fergusson concludes from a report addressed to Government by the late J. A. C. Boswell, and also from some photographs by Captain Ross Thompson, that almost beyond the shadow of a doubt Bejwada is the city described by Hiuen Tsiang (op. cit., p. 263). But see Ind. Ant., ut cit. 99 The word is ken, to hold, to rely on. In the Analects (vii. 6, 2) there is the expression keu yu till, which Dr. Legge translates, “let every attainment in what is good be firmly grasped." I should suppose, therefore, the text means that the Purvasila convent was supported by or enclosed by a mountain on the east of the city. 100 The symbol lo appears to be omitted. Fo-lo-po would be equal to Purva. 101 ’ 0 -fa-lo-shi-lo, Aparasila or West Mount. Fergusson identifies this with the Amaravati tope. The tope is 17 miles west of Bejwada. It stands to the south of the town of Amaravati, which again is 20 miles north-north-west of Guntfir. The old fort called Dharnikota (which appears at one time to have been the name of the district) is just one mile west of Amaravati. “ This celebrated Buddhist tope was first discovered by Raja Ven- katadri Nayudu’s servants in a.d. 1796 : it was visited by Colonel Mackenzie and his survey staff in 1797 ; it was greatly demolished by the Raja, who utilised the sculptured RECORDS OF WESTERN COUNTRIES. [book x. He hollowed the valley, made a road, opened the moun- tain crags, constructed pavilions and long (or, lateral) galleries ; wide chambers supported the heights and con- nected the caverns . 102 The divine spirits respectfully defended (this place) ; both saints and sages wandered here and reposed. During the thousand years following the Nirvana of Buddha, every year there were a thousand laymen 103 and priests who dwelt here together during the rainy season. When the time was expired, all who had 104 reached the condition of Arhats mounted into the air and fled away. After the thousand years the lay- marbles for building materials up to the year 1816. It was again visited by Colonel Mackenzie, who made large excavations, in 1816. Further excavations in 1835 (?) ; exa- mined by Sir Walter Elliot, who unearthed the ruins of the western gateway in 1840. Excavations re- commenced (by Mr. R. Sewell) in May 1877. Further excavations (by Dr. JamesBurgess) in 1882-83. Sewell’s List of Antiquarian Remains in Ma- dras, vol. i. p. 63. For a full and valuable account of the sculptures of this tope see Fergusson, Tree and Serpent Worship, also Burgess, Re- port on the Amardvatt Stdpa. An inscription discovered by Dr. Burgess among the stones of the stdpa proves “ beyond doubt that the Amaravati stdpa was either already built or was being built in the second century A.D., if not earlier” (Burgess, op. cit., p. 27). 102 This would appear to refer to his work in constructing a sort ol “ sacred way ” leading to the tope. But the text does not supply any information beyond the fact of the excavations in connection with this western sanghardma. But were these excavations confined to “ the high mountain on the west of the town, full of caves, abutting on the river ? ” Perhaps an explanatoin may be found by supposing that the excavation of the mountain, &c., was independent of the building of the sanghardma. In Hwui-lih there is nothing said about the caverns, galleries, and tunnels ; he simply states that “ the eastern and western sanghdrdmas were built by a former kingof the country, and he thoroughly searched through all the examples (hw’ai sink, rules and patterns) [of similar buildings] to be found in Ta- hia.” Hiuen Tsiang says that “ the eastern and western convents were built [the symbol ch'a in the text is lih in Hwui-lih ; I regard it as a misprint] by a former king,” and then he goes on tc say that “he moreover bored through the river valley, hollowed out a road, divided the crags, raised pavilions (turreted chambers) with lateral galleries, whilst wide chambers supported (pillowed) the heights and con- nected the caves.” This is all in- dependent of building the sanghd- rdmas. I must confess, however, that the position of the stdpa, seventeen miles west of the town, and on the other side of the river, seems to be a difficulty. With reference to Ta-hia, it is generally translated Baktria (Bretschneider, Notices of Mediaeval Geography, &c., p. 197). The rules and patterns of buildings in Baktria would, I should suppose, be those of the Greeks. 103 Fanfu, common disciples. 104 Or, it may mean all of them attained the condition of Arhats. BOOK X.] BHAVAVIVEKA. 223 men and saints dwelt together ; but for the last hundred years there have been no priests ( dwelling here) in con- sequence of the spirit of the mountain changing his shape, and appearing sometimes as a wolf, sometimes as a mon- key, and frightening the disciples ; for this reason the place has become deserted and wild, with no priests to dwell there. To the south 105 of the city a little way is a great mountain cavern. It is here the master of sdstra-s P’o- pi-fei-kia (Bhavaviveka ) 106 remains in the palace of the Asuras (’O-ssu-lo), awaiting the arrival of Maitreya Bodhisattva as perfect Buddha . 107 This master of sas- tras was widely renowned for his elegant scholarship and for the depth of his vast attainments (virtue). Externally he was a disciple of Ivapila 108 (Sankhya), but inwardly he was fully possessed of the learning of Nagarjuna. Hav- ing heard that Dharmapala (Hu-fa-p’u-sa) of Magadha was spreading abroad the teaching of the law, and was making many thousand disciples, he desired to discuss with him. He took his religious staff in hand and went. Coming to Pataliputra (Po-ch’a-li) he ascertained that Dharmapala Bodhisattva was dwelling at the Bodhi tree. Then the master of sastras ordered his disciples thus : “Go you to the place where Dharmapala resides near the Bodhi tree, and say to him in my name, ‘ Bodhisattva (i.e., Dharmapala) publishes abroad the doctrine (of Bud- dha) bequeathed to the world : he leads and directs the 105 According to the report quoted by Mr. Fergusscn (op. cit., p. 263), “ immediately south of the town (i.e., of Bejwada) is a singular isolated rock or hill, along whose base and sides there are the remains of a considerable number of rock- caves, &c.” 106 In Chinese Tsing-pin, “ he who discusses with clearness ” (Jul.); but in Wong-Puh (§ 193) he is called Ming-pin, which seems more accurate. For the story of this doctor see Wong-Puh ( loc . cit.) 107 In this passage, as in the one relating to Kasyapa in the Kukku- tapada-giri, Julien has quite missed the sense ; he translates as though Bhavaviveka had become a Buddha. 108 In the text it is “externally he wore the clothes or costume of the Sankhya (Sang-k’ie), that is, he was a follower of Kapila by out- ward profession. J ulien has trans- lated it as though Sang-k’ie were equivalent to Sang-kia-chi, but the symbols are quite different, and he himself gives S&nkhya as the equi- valent of Sang-k'ie (pp. 470, 527). 224 RECORDS OF WESTERN COUNTRIES. [book x. ignorant. His followers look up to him with respect and humility, and so it has been for many days ; nevertheless his vow and past determination have borne no fruit ! Yain is it to worship and visit the Bddhi tree. Swear to accomplish your object, and then you will be in the end guide of gods and men.’ ” 109 Dharmapala Bodhisattva answered the messenger thus : “ The lives of men (or, generations of men) are like a phantom ; the body is as a bubble. The whole day I exert myself ; I have no time for controversy ; you may therefore depart — there can he no meeting.” The master of sdstras having returned to his own country, led a pure (quiet) life and reflected thus : “ In the absence of 110 Maitreya as a Buddha, who is there that can satisfy my doubts ? ” Then in front of the figure of the Bodhisattva Kwan-tsz’-tsai , 111 he recited in order the Sin-to’-lo-ni ( Hndaya-dhdrani ), 112 abstaining from food and drink. After three years Kwan-tsz’-tsai Bodhi- sattva appeared to him with a very beautiful 113 body, and ii)9 This passage is obscure, and I offer my translation only as tenta- tive. It appears to me that the message to the Bodhisattva was couched ironically. Bhavaviveka challenges Dharmapala on the ground that his aim has not yet been accomplished, and to go to the Bddhi tree to worship is foolish and inoperative. “Vow to accomplish your purpose, and it shall be accom- plished irrespective of worship or humility.” This would seem to have been the tendency of Xagar- juna's teaching, and Bhavaviveka, though outwardly a follower of Ka- pils, was yet full of Xagarjuna’s spirit. 110 That is, until Maitreya be- comes Buddha, who is there that can answer my doubts ? It is not that Maitreya has become Buddha, but until he does so become. 111 This is indirectly a most im- portant passage. It shows that Bha- vaviveka, who was imbued “with the spirit of Xagarjuna,” although pro- fessedly a follower of Kapila, ex- hibited his faith by going to Avalo- kitesvara. This, joined with the story of Sadvaha excavating the Brahmara (Durga) convent for Na- garjuna, shows that the worship of Durga (the many-armed and the high) was the chief feature in the spirit of Xagarjuna’s teaching ; in other words, that the fusion between Bud- dhism and the native worship of hill gods dates from Xagarjuna’s time, and was brought about by his in- fluence. U2 This is a well-known siltra or mantra, has been translated in the Journal of the 11. A. S., 1875, p. 27 ; see also Bendall, Catalogue of MSS., &c., p. 1 17, add. 1485. The com- position of this siltra may, I think be attributed to Xagarjuna, as the founder of the Mahayana doctrine. 113 This “ beautiful body ” of Ava- lokitesvara seems to be derived from foreign sources. The character of BOOK X.] BHA VA VI VEKA. 225 addressed the master of sdstras thus : “ What is your pur- pose (will) ? ” He said, “ May I keep my body till Mai- treya comes.” Kwan-tsz’-tsai Bodhisattva said, “ Man’s life is subject to many accidents. The world is as a bubble or a phantom. You should aim at the highest resolve to be born in the Tushita heaven, and there, even now , 114 to see him face to face and worship.” The master of sdstras said, “My purpose is fixed; my mind cannot be changed.” 115 Bodhisattva said, “ If it is so, you must go to the country of Dhanakataka, to the south of the city, where in a mountain cavern a diamond- holding ( Vajrapdni ) spirit dwells, and there with the utmost sincerity reciting the Chi -king -kang -t’o-lo-ni ( Vajrapdnidhdrani), you ought to obtain your wish.” On this the master of sdstras went and recited (the dhdrani). After three years the spirit said to him, “ What is your desire, exhibiting such earnest diligence ? ” The master of sdstras said, “ I desire that my body may endure till Maitreya comes, and Avalokitesvara Bodhisattva directed me to come here to request the fulfilment (of my desire). Does this rest with you, divine being ? ” The spirit then revealed to him a formula and said, “ There is an Asura’s palace in this mountain ; if you ask according to the rule given you, the walls will open, and then you may enter and wait there till you see (Mai- treya).” “But,” said the master of sdstras, “ dwelling in the dark, how shall I be able to see or know when the Buddha the beauty may be seen from the plates supplied by Mr. B. Hodgson in the J. R. A. S., vol. vi. p. 276. There can be little doubt that we have here a link connecting this worship with that of Ardhvisura- anahita, the Persian representative of the beautiful goddess of “ pure water.” Compare Anaitis as Venus, and the Venus-mountains in Europe (Fensberg), the survival of the wor- ship of hill-gods. (See Karl Blind on “ water-gods,” &c., in the Con- temporary Review.) VOL. H. 114 This is the aim of the true Buddhist convert, to be bom in the heaven of Maitreya after death, and there to hear his doctrine, so as to be able at his advent to receive his instruction and reach Nirvdna. Op- posed to this is the foreign theory of a Western paradise. U£ This exhibits the character of Bhavaviveka, who had charged Dharmapala with want of a strong determination (oath). See ante, n. 109. P 226 RECORDS OF WESTERN COUNTRIES. [book x. appears ? ” Vajrapani said, “ When Maitreya comes into the world, I will then advertise you of it.” The master of sdstras having received his instructions, applied him- self with earnestness to repeat the sentences, and for three years, without any change of mind, he repeated the words to a nicety (mustard-seed ). 116 Then knocking at the rock- cavern, it opened out its deep and vast recesses. Then an innumerable multitude appeared before him looking about them, but forgetful of the way to return. The master of sdstras passed through the door, and addressing the multi- tude said, “ Long have I prayed and worshipped with a view to obtain an opportunity to see Maitreya. Now, thanks to the aid of a spiritual being, my vow is accom- plished. Let us therefore enter here, and together await the revelation of this Buddha.” Those who heard this were stupified, and dared not pass the threshold. They said, “ This is a den of ser- pents; we shall all be killed.” Thrice he addressed them, and then only six persons were content to enter with him. The master of sdstras turning himself and advancing, then all the multitude followed him with their gaze as he entered. After doing so the stone walls closed 116 Julien translates this “ sur un graine de sdnev6.” Referring to my translation in Wong-Puh, § 193, I had the honour to correspond with M. Julien on the subject, he only allowed that the point was worthy of consideration. His words are these : “ II me semble au contraire que cela signifie que la puissance des dhdrani recites sur une graine de seneve fut telle que cette graine, malgre sa legdritd extreme, put, etant projetde sur la pierre, la faire s’entrouvrir comme si elle avait dt 6 frappde avec un instrument d’une force, d’un poids extraordinaire.” But there is something to be said on the other side. To repeat a formula “ to a mustard-seed,” is to repeat it perfectly (ad unguem) ; hence the name of Siddhartha, “ the perfect ” (yih-tsai-i-shing), the son of Suddh6- dana, the promised Buddha, was just this, “the white mustard-seed ” (Siddhartha), because he was “per- fectly endowed.” Whether the phrase, “faith as a grain of mustard- seed ” (Cos k6kkov criydireius) does not mean “ perfect faith ” (an Oriental- ism introduced into Palestine, Ciis used for H