TRiJBNER'S ORIENTAL SERIES.
" A knowledge of the commonplace, at least, of Oriental literature, philo- sophy, and religion is as necessary to the general reader of the present day as an acquaintance with the Latin and Greek classics was a generation or so ago. Immense strides have been made within the present century in these branches of learning ; Sanskrit has been brought within the range of accurate philology, and its invaluable ancient literature thoroughly investigated ; the language and sacred books of the Zoroastrians have been laid bare ; Egyptian, Assyrian, and other records of the remote past have been deciphered, and a group of scholars speak of still more recondite Accadian and Hittite monu- ments ; but the results of all the scholarship that has been devoted to these subjects have been almost inaccessible to the public because they were con- tained for the most part in learned or expensive works, or scattered through- out the numbers of scientific periodicals. Messrs. TKUBNER & Co., in a spiric of enterprise which does them infinite credit, have determined to supply the constantly-increasing want, and to give in a popular, or, at least, a compre- hensive form, all this mass of knowledge to the world." — Times.
NOW READY, Post 8vo, pp. 568, with Map, cloth, price i6s.
THE INDIAN EMPIRE : ITS HISTORY, PEOPLE, AND PRODUCTS.
Being a revised form of the article "India," in the "Imperial Gazetteer,"
remodelled into chapters, brought up to date, and incorporating
the general results of the Census of 1881.
BY W. W. HUNTER, C.I.E., LL.D.,
Director-Geueral of Statistics to the Government of India.
"The article 'India,' in Volume IV., is the touchstone of the work, and proves clearly enough the sterling metal of which it is wrought. It represents the essence of the ioo volumes which contain tbe results of the statistical survey conducted by Dr. Hunter throughout each of the 240 districts of India. It is, moreover, the only attempt that has ever been made to show how the Indian people have been built up, and the evidence from the original materials has been for the first time sifted and examined by the light of tbe local research in which the author was for so lowg engaged. ' '— Timet.
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THE FOLLOWING WORKS HAVE ALREADY APPEARED:— Third Edition, post 8vo, cloth, pp. xvi. — 428, price i6s.
ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE PARSIS.
Br MARTIN HAUG, PH.D.,
Lute of the Universities of Tiibingen, Gottingen, and Bonn ; Superintendent of Sanskrit Studies, and Professor of Sanskrit in the Poona College.'
EDITED AND ENLARGED BY DR. E. \V. "WEST.
To which is added a Biographical Memoir of the late Dr. HAUG
by Prof. E. P. EVANS.
I. History of the Researches into the Sacred Writings and Religion of the
Parsis, from the Earliest Times down to the Present. II. Languages of the Parsi Scriptures.
III. The Zend-Avesta, or the Scripture of the Parsis.
IV. The Zoroastrian Religion, as to its Origin and Development.
" 'Essays on the Sacred Language, Writings, and Religion of the Parsis,' by the late Dr. Martin Haug, edited by Dr. K W. West. The author intended, on his return from India, to expand the materials contained in this work into a comprehensive account of the Zoroastrian religion, but the design was frustrated by his untimely death. We have, however, in a concise and readable form, a history of the researches into the sacred writings and religion of the Parsis from the earliest times down to the present— a dissertation on the languages of tue Parsi Scriptures, a translation of the Zend-Avesta, or the Scripture of the Parsis, and a dissertation on the Zoroas- triau religion, with especial reference to its origin and development." — Times.
Post 8vo, cloth, pp. viii. — 176, price 73. 6d.
TEXTS FROM THE BUDDHIST CANON COMMONLY KNOWN AS " DHAMMAPADA."
With Accompanying Narratives.
Translated from the Chinese by S. BEAL, B. A., Professor of Chinese, University College, London.
The Dhammapada, as hitherto known by the Pali Text Edition, as edited by Fausboll, by Max Miiller's English, and Albrecht Weber's German translations, consists only of twenty-six chapters or sections, whilst the Chinese version, or rather recension, as now translated by Mr. Beal, con- sists of thirty-nine sections. The students of Pali who possess Fausboll's text, or either of the above-named translations, will therefore needs want Mr. Beal's English rendering of the Chinese version ; the thirteen above- named additional sections not being accessible to them in any other form ; for, even if they understand Chinese, the Chinese original would be un- obtainable by them.
"Mr. Deal's rendering of the Chinese translation is a most valuable aid to the critical study of the work. It contains authentic texts gathered from ancient canonical books, and generally connected with some incident in tlie history of Buddha. Their great interest, however, consists in the light which they throw upon everyday life in India at tlie remote period at which they were written, and upon the method of teaching adopted by the founder of the religion. The method employed was principally parable, and the simplicity of the tales and tlie excellence of the morals inculcated, as well as the strange hold which they have retained upon tlie minds of millions of people, make them a very remarkable study." — Times.
" Mr. Beal, by making it accessible in an English dress, has added to the great ser- vices he has already rendered to the comparative study of religious history." — Academy.
" Valuable as exhibiting the doctrine of the Buddhists in its purest, least adul- terated form, it brings the modern reader face to face with that simple creed and rule of conduct which won its way over the minds of myriads, and which is now nominally professed by 145 millions, who have overlaid its austere simplicity with innumerable esremonies, forgotten its maxims, perverted its teaching, and so inverted its leading principle that a religion whose founder denied a God, now worships that founder as himself." — Scotsman.
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Second Edition, post 8vo, cloth, pp. xxiv. — 360, price IDS. 6d.
THE HISTORY OF INDIAN LITERATURE. BY ALBRECHT WEBER.
Translated from the Second German Edition by JOHN MANN, M.A., and THEODOK ZACHAUIAE, Ph.D., with the sanction of the Author.
Dr. BUHLER. Inspector of Schools in India, writes : — " "When I was Pro- fessor of Oriental Languages in Elphinstone College, I frequently felt the want of such a work to which I could refer the students."
Professor COWELL, of Cambridge, writes : — "It will be especially useful to the students in our Indian colleges and universities. I used to long for such a book when I was teaching in Calcutta. Hindu students are intensely interested in the history of Sanskrit literature, and this volume will supply them with all they want on the subject."
Professor WHITNEY, Yale College, Newhaven, Conn., U.S.A., writes :— " I was one of the class to whom the work was originally given in the form of academic lectures. At their first appearance they were by far the most learned and able treatment of their subject ; and with their recent additions they still maintain decidedly the same rank."
" Is perhaps the most comprehensive and lucid survey of Sanskrit literature extant. The essays contained in the volume were originally delivered as academic- lectures, and at the time of their first publication were acknowledged to be by far the most learned and able treatment of the subject. They have now been brought up to date by the addition of all the most important results of recent research " — Times.
Post 8vo, cloth, pp. xii. — 198, accompanied by Two Language Maps, price 123.
A SKETCH OF THE MODERN LANGUAGES OF THE EAST INDUS.
BY ROBERT N. CUST.
The Author has attempted to fill up a vacuum, the inconvenience of which pressed itself on his notice. Much had been written about the languages of the East Indies, but the extent of our present knowledge had not even been brought to a focus. It occurred to him that it might be of use to others to publish iu an arranged form the notes which he had collected for his own edification.
" Supplies a deficiency which has long been felt." — Times.
" The book before us is then a valuable contribution to philological science. It passes under review a vast number of languages, and it gives, or professes to give, in every case the sum and substance of the opinions and judgments of the best-informed writers." — Saturday Jievieic.
Second Corrected Edition, post 8vo, pp. xii. — 116, cloth, price 53.
THE BIRTH OF THE WAR-GOD.
A Poem. BY K A LID AS A.
Translated from the Sanskrit int?> English Verse by RALPH T. H. GRIFFITH, M.A.
" A very spirited rendering of the Kumarasambhara, which was first published twenty-six years ago, and which we are glad to see made once more accessible." — Times.
" Mr. Griffith's very spirited rendering is well known to most who are at all interested in Indian literature, or enjoy the tenderness of feeling and rich creativo imagination of its author." — Indian Antiquary.
" We are very glad to welcome a second edition of Professor Griffith's admirable translation. Few translations deserve a second edition better."— Athencewn.
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Post 8vo, pp. 432, cloth, price i6s.
A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY
AND RELIGION, GEOGRAPHY, HISTORY, AND
LITERATURE.
BY JOHN DOWSON, M.R.A.S., Late Professor of Hindustani, Staff College.
" This not only forms an indispensable book of reference to students of Indian literature, but is also of great general interest, as it gives in a concise and easily accessible form all that need be known about the personages of Hindu mythology whose names are so familiar, but of whom so little is known outside the limited circle of tavantt." — Timet.
" It is no slight gain when such subjects are treated fairly and fully in a moderate space ; and we need only add that the few wants which we may hope to see supplied in new editions detract but little from the general excellence of Mr. Dowson's work." — Saturday Review.
Post 8vo, with View of Mecca, pp. cxii. — 172, cloth, price 93.
SELECTIONS FROM THE KORAN. BY EDWARD WILLIAM LANE,
Translator of " The Thousand and One Nights ; " &c., <fcc. A New Edition, Revised and Enlarged, with an Introduction by
STANLEY LANE POOLE.
"... Has been Ion1? esteemed in this country as the compilation of one of the greatest Arabic scholars of the time, the late Mr. Lane, the well-known translator of the ' Arabian Nights.' . . . The present editor has enhanced the value of his relative's work by divesting the text of a great deal of extraneous matter introduced by way of comment, and prefixing an introduction." — Times.
" Mr. Poole is both a generous and a learned biographer. . . . Mr. Poole tells us the facts ... so far as it is possible for industry and criticism to ascertain them, and for liter iry skill to present them in a condensed and readable form."— English- man, Calcutta.
Post 8vo, pp. vi. — 368, cloth, price 148.
MODERN INDIA AND THE INDIANS, BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.
BY MONIER WILLIAMS, D.C.L., Hon. LL.D. of the University of Calcutta, Hon. Member of the Bombay Asiatic
Society, Boden Professor of Sanskrit in the University of Oxford. Third Edition, revised and augmented by considerable Additions,
with Illustrations and a Map.
" In this volume we have the thoughtful impressions of a thoughtful man on some of the most important questions connected with our Indian Empire. . . . An en- lightened observant man. travel! ing among an enlightened observant people, Professor Monier Williams has brought before the public in a pleasant form more of the manners and customs of the Queen's Indian subjects than we ever remember to have seen in any one work. He not only deserves the thanks of every Englishman for this able contribution to the study of Modern India— a subject with which we should be specially familiar — but he deserves the thanks of every Indian, Parsee or Hindu, Buddhist and Moslem, for his clear exposition of their manners, their creeds, and their necessities." — Timet.
Post 8vo, pp. xliv. — 376, cloth, price 148.
METRICAL TRANSLATIONS FROM SANSKRIT WRITERS.
With an Introduction, many Prose Versions, and Parallel Passages from
Classical Authors. BY J. MUIR, C.I.E., D.C.L., LL.D., Ph.D.
"... An a jfreeable introduction to Hindu poetry." — Timft.
"... A volume which may be taken as a fair illustration alike of the religious and moral sentiments and of the legendary lore of the best Sanskrit writers." — dinburyh. Daily Ktvitut.
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Second Edition, post 8vo, pp. xxvi. — 244, cloth, price ics. 6d.'
THE GULISTAN;
OR, ROSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ.
Translated for the First Time into Prose and Verse, with an Introductory Preface, and a Life of the Author, from the Atish Kaduh,
Br EDWARD B. EASTWICK, C.B., M.A., F.R.S., M.R.A.S.
" It is a very fair rendering of the original." — Times.
" The new edition has long been desired, and will be welcomed by all who t ike any interest in Oriental poetry. The Gulistan is a typical Persian verse-book of tli •. highest order. Mr. Eastwick's rhymed translation . . . has long established itself in a secure position as the best version of Sadi's finest work." — Academy.
" It is both faithfully and gracefully executed." — Tablet.
In Two Volumes, post 8vo, pp. viii. — 408 and viii. — 348, cloth, price 283.
MISCELLANEOUS ESSAYS RELATING TO INDIAN SUBJECTS.
BY BRIAN HOUGHTON HODGSON, ESQ., F.lf.S.,
Late of the Bengal Civil Service ; Corresponding Member of the Institute ; Chevalier of the Legion of Honour ; lato British Minister at tue Court of Nepal, &c., &c.
CONTENTS OF VOL. I.
SECTION I.— On the Kocch, Bodo, and Dhimal Tribes.— Part I. Vocabulary.— Part II. Grammar. — Part III. Their Origin, Location, Numbers, Creed, Customs, Character, and Condition, with a General Description of the Climate they dwell in. — Appendix.
SECTION II. — On Himalayan Ethnology. — I. Comparative Vocabulary of the Lan- guages of the Broken Tribes of Ne"pal. — II. Vocabulary of the Dialects of the Kirant Language. — III. Grammatical Analysis of the Vayu Language. The Vayu Grammar. — IV. Analysis of the Billing Dialect of the Kiranti Language. The Billing Gram- mar.— V. On the Vayu or Hayu Tribe of the Central Himalaya. — VI. Oil t.ie Kirami Tribe of the Central Himalaya.
CONTENTS OF VOL. IT.
SECTION III. — On the Aborigines of North-Eastern India. Comparative Vocabulary of the Tibetan, B6d6, and Gar6 Tongues.
SECTION IV. — Aborigines of the North-E.istem Frontier.
SECTION V. — Aborigines of the Eastern Frontier.
SECTION VI. — The Indo-Chinese Borderers, and their connection with the Hima- layansand Tibetans. Comparative Vocabulary of Indo-Chinese Borderers iii Arakan. Comparative Vocabulary ol Indo-Chinese Borderers in Tena-sserim.
SECTION VII. — The Mongolian Affinities of the Caucasians. — Comparison and Ana- lysis of Caucasian and Mongolian Words.
SECTION VIII.— Physical Type of Tibetans.
SECTION IX. — The Aborigines of Central India. — Comparative Vocabulary of the Aboriginal Languages of Central India. — Aborigines of the Eastern Ghats.— Vocabu- lary of some of the Dialects of the Hill and Wandering Tribes in the Northern Sircars. — Aborigines of the Nilgiris, with Remarks on their Affinities. — Supplement to the Nilgirian Vocabularies. — The Aborigines of Southern India and Ceylon.
SECTION X. — Route of Nepalese Mission to Pekin, with Remarks on the Water- Shed and Plateau of Tibet.
SECTION XI. — Route from Kdthmandu, the Capital of Nepal, to Darjeeling iu Sikim. — Memorandum relative to the Seven Cosis of Nepal.
SECTION XII. — Some Accounts of the Systems of Law and Police as recognised in the State of Nepal.
SECTION XIII. — The Native Method of making the Paper denominated Hindustan, N6palese.
SECTION XIV. — Pre-eminence of the Vernaculars ; or, the Anglicists Answered ; Being Letters on the Education of the People of India.
" For the study of the less-known races of India Mr. Brian Hodgson's 'Miscellane- ous Essays ' will be found very valuable both to the philologist and the ethnologist." — Timtj.
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Third Edition, Two Vols., post 8vo, pp. viiL — 268 and viii. — 326, cloth, price 2is.
THE LIFE OR LEGEND OF GAUDAMA,
THE BUDDHA OF THE BURMESE. With Annotations.
The Ways to Neibban, and Notice on the Phongyies or Burmese Monks.
BY THE RIGHT REV. P. BIGANDET, Bishop of Ramatha, Vicar-Apostolic of Ava and Pegu.
"The work is furnished with copious notes, which not only illustrate the subject- matter, but form a perfect encyclopaedia of Buddhist lore." — Times.
" A work which will furnish European students of Buddhism with a most valuable help in the prosecution of their investigations." — Edinburgh Daily Review.
"Bishop Bigandet's invaluable work." — Indian Antiquary.
" Viewed in this light, its importance is sufficient to place students of the subject under a deep obligation to its author." — Calcutta Review.
" This work is one of the greatest authorities upon Buddhism."— Dublin Review.
Post 8vo, pp. xxiv. — 420, cloth, price 183.
CHINESE BUDDHISM. A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.
BY J. EDKINS, D.D. Author of " China's Place in Philology," "Religion in China," &c., &c.
" It contains a vast deal of important information on the subject, such as is only to be gained by long-continued study on the spot." — Athenceum.
" Upon the whole, we know of no work comparable to it for the extent of its original research, and the simplicity with which this complicated system of philo- sophy, religion, literature, and ritual is set forth." — British, Quarterly Review.
The whole volume is replete with learning. ... It deserves most careful study from all interested in the history of the religions of the world, and expressly of those who are concerned in the propagation of Christianity. Dr. Edkins notices in terms of just condemnation the exaggerated praise bestowed upon Buddhism by recent English writers." — Record.
Post 8vo, pp. 496, cloth, price 183.
LINGUISTIC AND ORIENTAL ESSAYS.
WRITTEN FROM THE YEAR 1846 TO 1878. BY ROBERT NEEDHAM CUST,
Late Member of Her Majesty's Indian Civil Service ; Hon. Secretary to
the Royal Asiatic Society ; and Author of " The Modern Languages of the East Indies."
" We know none who has described Indian life, especially the life of the natives with so much learning, sympathy, and literary talent." — Academy.
" They seem to us to be full of suggestive and original remarks."— 52. James's Gazette.
" His book contains a vast amount of information. The result of thirty-five years of inquiry, reflection, and speculation, and that on subjects as full of fascination as of food for thought."— Tablet.
" Exhibit such a thorough acquaintance with the history and antiquities of India as to entitle him to speak as one having authority." — Edinburgh Daily Review.
" The author speaks with the authority of personal experience It is this
constant association with the country and the people which gives such a vividness to many of the pages."— Athenaum.
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Post 8vo, pp. civ. — 348, cloth, price i8s.
BUDDHIST BIRTH STORIES; or, Jataka Tales.
The Oldest Collection of Folk-lore Extant :
BEING THE JATAK ATTHAVANNANA,
For the first time Edited in the original Pali.
BY V. FAUSBOLL ;
And Translated by T. \V. RHYS DAVIDS.
Translation. Volume I.
" These are tales supposed to have heen told by the Buddha of what he liad seen and heard in his previous births. They are probably the nearest representatiYeJi of the original Aryan stories from which sprang the folk-lore of Europe as well as India, Tne introduction contains a most interesting disquisition on the migrations of these fables, tracing their reappearance in the various groups of folk-lore legends. Among other old friends, we meet with a version of the Judgment of Solomon." — Times.
" It is now some years since Mr. Rhys Davids asserted his right to be heard on this subject by his able article on Buddhism in the new edition of the ' Encyclopaedia Britannica.'" — Leeds Mercury.
"All who are interested in Buddhist literature ought to feel deeply indebted to Mr. Rhys Davids. His well-established reputation as a Pali scholar is a sufficient guarantee for the fidelity of his version, and the style of his translations is deserving of high praise." — Academy.
" No more competent expositor of Buddhism could be found than Mr. Rhys Davids In the Jataka book we have, then, a priceless record of the earliest imaginative literature of our race ; and ... it presents to us a nearly complete picture of the *oci;d life and customs and popular beliefs of the common people of Aryan tribes, closely related to ourselves, just as they were passing through the first stages of civilisation." — St. James's Gazette.
Post 8vo, pp. xxviii. — 362, cloth, price 143.
A TALMUDIC MISCELLANY;
OH, A THOUSAND AND ONE EXTRACTS FROM THE TALMUD,
THE MIDRASHIM, AND THE KABBALAH.
Compiled and Translated by PAUL ISAAC HERSHON,
Author of " Genesis According to the Talmud," &c.
With Notes and Copious Indexes.
" To obtain in so concise and handy a form as this volume a general idea of the Talmud is a boon to Christians at least." — Times.
" Its peculiar mid popular character will make it attractive to general readers. Mr. Hershon is a very competent scholar. . . . Contains samples of the good, bad, and indifferent, and especially extracts that throw light upon the Scriptures." — British Quarterly Review.
" Will convey to English readers a more complete and truthful notion of the Talmud than any other work that has yet appeared." — Daily Fetes.
" Without overlooking in the slightest the several attractions of the previous volumes of the ' Oriental Series.' we have no hesitation in saying that this surpasses them all in interest." — Edinburgh Daily Review.
" Mr. Hershon has . . . thus given English readers what is. we believe, a fair set of specimens whioh they can test for themselves." — -The Record.
" This book is by far the best fitted in the present state of knowledge to enable the peneral reader to gain a fair and unbiassed conception of the multifarious contents <>f the wonderful miscellany which can only be truly understood— so Jewish pride asserts — by the life-long devotion of scholars of the Chosen People."— Inquirer.
Scriptures which are the common heritage
" It is a capital specimen of Hebrew scholarship ; a monument of learned, loving, Ii7ht-giving labour." — Jewish Herald.
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THE CLASSICAL POETRY OF THE JAPANESE. Bv BASIL HALL CHAMBERLAIN,
Author of " Yeigo Heftktiku Shiraft."
" A very curious volume. The author has manifestly devoted much labour to the task of studying the poetical literature of the Japanese, and rendering characteristic specimens into English verse." — Daily Keict.
" Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has been made to interpret the literature of the Japanese to the Western world. It is to the classical poetry of Old Japan that we must turn for indigenous Japanese thought, and in the volume before us we have a selection from that poetry rendered into graceful English verse." — Tablet.
"It is undoubtedly one of the best translations of lyric literature which has appeared during the close of the last year." — Celestial Empire.
" Mr. Chamberlain set himself a difficult task when he undertook to reproduce Japanese poetiy in an English form. But he has evidently laboured con aniore, and his efforts are successful to a degree." — London and China Express.
Post 8vo, pp. xii. — 164, cloth, price IDS. 6d.
THE HISTORY OF ESARHADDON (Son of Sennacherib),
KING OF ASSYRIA, B.C. 681-668.
Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in the British Museum Collection ; together with a Grammatical Analysis of each "Word, Explanations of the Ideographs by Extracts from the Bi-Lingual Syllabaries, and List of Eponyms, &c.
Br ERNEST A. BUDGE, B.A., M.R.A.S., Assyrian Exhibitioner, Christ's College, Cambridge.
" Students of scriptural archaeology will also appreciate the ' History of Esar- haddon.' " — Times.
" There is much to attract the scholar in this volume. It does not pretend to popularise studies which are yet in their infancy. Its primary object is to translate, buc it does not assume to be more than tentative, and it offers both to the professed Assyriologist and to the ordinary nou-Assyriological Semitic scholar the means of controlling its results." — Academy.
"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and students. Ttiey are not, it is to be feared, a very numerous class. But the more thanks are due to him on that account for the way in which he has acquitted himself in his laborious task."— Tablet.
Post 8vo, pp. 448, cloth, price 2is.
THE MESNEVI
(Usually known as THE MKSNEVIYI SHERIP, or HOLY MESNEVI)
OF MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUMI.
Book the First. Together with some Account of the Life and Acts of the Author,
of his Ancestors, and of his Descendants. Illustrated by a Selection of Characteristic Anecdotes, as Collected
by their Historian, MEVLANA SHEMSU-'D-DIN AHMED, EL EFLAKI, EL 'ARIFI.
Translated, and the Poetry Versified, in English, BY JAMES W. REDHOUSE, M. R.A. S., &c. " A complete treasury of occult Oriental lore."— Saturday fieview. •This book will be a very valuable help to the reader ignorant of Persia, who is desiro-is of obtaining an insight into a very important department of the literature extant in that language." — Tablet.
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Post 8vo, pp. xvi.— 280, cloth, price 6s.
EASTERN PROVERBS AND EMBLEMS
ILLUSTRATING OLD TRUTHS.
BY REV..J. LONG, Member of the Bengal Asiatic Society, F.R.G.S.
" We regard the book as valuable, and wish for it a wide circulation and attentive read ing. " — Record.
" Altogether, it is quite a feast of good things." — Globe. " It is full of interesting matter." — Antiquary.
Post 8vo, pp. viii. — 270, cloth, price 73. 6d.
INDIAN POETRY;
Containing a New Edition of the "Indian Song of Songs," from the Sanscrit of the "Gita Govinda" of Jayadeva ; Two Books from "The Iliad of India" (Mahabharata), " Proverbial Wisdom " from the Shlokas of the Hitopadesa, and other Oriental Poems. BY EDWIN ARNOLD, C.S.I., Author of "The Light of Asia."
" In this new volume of Messrs. Triibner's Oriental Series, Mr. Edwin Arnold does good service by illustrating, tlirough the medium of his musical English melodies, the power of Indian poetry to stir European emotions. The ' Indian Song of Songs ' is not unknown to scholars. Mr. Arnold will have introduced it among popular English poems. Nothing could be more graceful and delicate than the shades by which Krishna is portrayed in the gradual process of being weaned l.y the love of
' Beautiful Radha, jasmine-bosomed Radha,'
from the allurements of the forest nymphs, in whom the five senses are typified." — Times.
" No other English poet lias ever thrown his genius and his art so thoroughly into the work of translating Eastern ideas as Mr. Arnold has done in his splendid para- phrases of language contained in these mighty epics."— Daily Telegraph.
" The poem abounds with imagery of Eastern luxuriousness and sensuousness ; the air seems laden with the spicy odours of the tropics, and the verse has a richness and a melody sufficient to captivate the senses of the dullest." — Standard.
" The translator, while producing a very enjoyable poem, has adhered with toler- able fidelity to the original text. "— Overland Hail.
" We certainly wish Mr. Arnold success in his attempt ' to popularise Indian classics,' that being, as his preface tells us, the goal towards which he bends his efforts." — Allen's Indian Mail.
Post 8vo, pp. xvi. — 296, cloth, price 103. 6d.
THE MIND OF MENCIUS ;
OR, POLITICAL ECONOMY FOUNDED UPON MORAL PHILOSOPHY.
A SYSTEMATIC DIGEST OF THE DOCTRINES OF THE CHINESE PHILOSOPHER MENCICS.
Translated from the Original Text and Classified, with Comments and Explanations,
By the REV. ERNST FABER, Rhenish Mission Society.
Translated from the German, with Additional Notes, By the REV. A. B. HUTCHINSON, C.M.S., Church Mission, Hong Kong.
" Mr. Faber is already well known in the field of Chinese studies by his digest of the doctrines of Confucius. The value of this work will be perceived when it is remembered that at no time since relations commenced between China and the West has the former been so powerful — we had almost said aggressive — as now. For those who will give it careful study, Mr. Faber's work ia one of the most valuable of the excellent soiies to which it belongs." — Nature.
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Post 8vo, pp. 336, cloth, price i6s.
THE RELIGIONS OF INDIA. BY A. EARTH.
Translated from the French with the authority and assistance of the Author.
The author has, at the request of the publishers, considerably enlarged the work for the translator, and has added the literature of the subject to date ; the translation may, therefore, be looked upon as an equivalent of a new and improved edition of the original.
" Is not only a valuable manual of the religions of India, which marks a distinct step in the treatment of the subject, but also a useful work of reference." — Academy.
"This volume is a reproduction, with corrections and additions, of an article contributed by the learned author two years aoro to the ' Encyclopedic des Sciences Religieuses.' It attracted much notice when it first appeared, and is generally admitted to present the best summary extant of the vast subject with which it deals." — Tablet.
" This is not only on the whole the best but the only manual of the religions of India, apart from Buddhism, which we have in English. The present work . . . shows not only great knowledge of the facts and power of clear exposition, but also great insight into the inner history and the deeper meaning of the great religion, for it is in reality only one, which it proposes to describe." — Modern Review.
" The merit of tlie work has been emphatically recognised by the most authoritative Orientalists, both in this country and on the continent of Europe, But probably there are few Indianists (if we may use the word) who would not derive a good deal of information from it, and especially from the extensive bibliography provided in the notes." — Dublin Review.
" Such a sketch M. Earth has drawn with a master-hand." — Critic (New York).
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HINDU PHILOSOPHY.
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THE QUATRAINS OF OMAR KHAYYAM.
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A COMPARATIVE HISTORY OF THE EGYPTIAN AND MESOPOTAMIAN RELIGIONS.
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YUSUF AND ZULAIKHA.
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LINGUISTIC ESSAYS. BY CARL ABEL.
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Language as the Expression of National
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THE QUATRAINS OF OMAR KHAYYAM.
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UDANAVARGA.
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THE LIFE OF THE BUDDHA AND THE EARLY HISTORY OF HIS ORDER.
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THE ORDINANCES OF MANU.
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SI-YU-KI.
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IN TWO VOLUMES. VOL. II.
LONDON: TRUBNER & CO., LUDGATE HILL.
1884. [All rights reserved.]
OALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON
CONTENTS.
PAGE
BOOK VI. — FOUR COUNTRIES . . . . 1-43
(1) Shi-lo-fu-shi-ti (Sravasti) i
(2) Kie-pi-lo-fa-su-tu (Kapilavastu) . . . 13
(3) Lan-mo (Ramagrama) .... 26
(4) Kiu-shi-na-kie-lo (Ku.4inagara) . . . 31
BOOK VII. — FIVE COUNTRIES . ' . . . 44-81
(1) P'o-lo-ni-sse (Varanasi) .... 44
(2) Chen-chu (Ghazipur) . . . .61
(3) Fei-she-li (Vai&li) 66
(4) Fo-li-shi (Vrijji) . . - 77
(5) Ni-po-lo (Nepal) . . . ' . .80
BOOK VIII. — Mo-kie-t'o (MAGADHA) . . . 82-137
BOOK IX.— MAGADHA (continued) . . . 138-185
BOOK X. — SEVENTEEN COUNTRIES . . . 186-234
(1) I-lan-na-po-fa-to (Hiranyaparvata) . . 186
(2) Chen-po (Champa) . . . . .191
(3) Kie-chu-hoh-khi-lo (Kajughira or Kajingarha) . 193
(4) Pun-na-fa-t'an-na (Pftndravarddhana) . . 194
(5) Kia-mo-lu-po (Kamarfipa) . . . .195
(6) San-mo-ta-ch'a (Samotata) . . . .199
(7) Tan-mo-li-ti (Tamralipt!) .... 2co
(8) Kie-lo-na-su-fa-la-na (Karnasuvarna) . . • 201
(9) U-ch'a (Udra) .204
(10) Kong-u-t'o (Konyodlja ?) .... 206
vi CONTENTS.
BOOK X. — continued PAGE
(n) Kie-ling-kia (Kalinga) . . . .207
(12) Kiao-sa-lo (Kosala) ..... 209
(13) 'An-ta-lo (Andhra) . . . . .217
(14) T'o-na-kie-tse-kia (Dhanakataka) . . .221
(15) Chu-li-ye (Chulya or Chola) . . .227
(16) Ta-lo-pi-ch'a (Dravida) . . . .228
(17) Mo-lo-kiu-ch'a (Malakftta) .... 230 BOOK XL — TWENTY-THREE COUNTRIES . . 235-282
(1) Sang-kia-lo (Simhala) . . . .235
(2) Kong-kin-na-pu-lo (Konkanapura) . . . 253
(3) Mo-ho-la-ch'a (Maharashtra) . . . 255
(4) Po-lu-kie-ch'e-p'o (Bharukachha) . . . 259
(5) Mo-la-p'o (Malava) ..... 260
(6) '0-ch'a-li (Atali) 265
(7) K'ie-ch'a (Kachha) 266
(8) Fa-li-pi (ValabM) .... . 266
(9) '0-nan-t'o-pu-lo (Anandapura) . . . 268 (10) Su-la-ch'a (Surashtra) . . . .268 (n) Kiu-che-lo (Gurjjara) .... 269
(12) U-she-yen-na (Ujjayinl) .... 270
(13) Chi-ki-t'o(?) 271
(14) Mo-hi-shi-fa-lo-pu-lo (Mah^sVarapura) . . 271
(15) Sin-tu (Sindh) ..... 272
(16) Mu-lo-san-p'u-lo (MMasthanapura) . . 274
(17) Po-fa-to (Parvata) ..... 275
(18) '0-tin-p'o-chi-lo (AtyanabakSla) . . . 276
(19) Lang-kie-lo (Langala) . . . .277
(20) Po-la-sse (Persia) ..... 277
(21) Pi-to-shi-lo (Pit&SiM) . . . .279
(22) '0-fan-ch'a (Avanda I) . . . .280
(23) Fa-la-na (Varana or Varnu) . . .281 BOOK XII. — TWENTY-TWO COUNTRIES , . 283-326
(1) Tsu-ku-ch'a (Tsaukflta) . . . .283
(2) Fo-li-shi-sa-t'ang-na (ParsSusthana) . . . 285
(3) 'An-ta-lo-po (Andarab) .... 286
CONTENTS. vii
BOOK XII. — continued. PAGE
(4) K'woh-si-to (Khost) . . . .287
(5) Hwoh (Kunduz) ..... 287
(6) Mung-kin (Munjan). .... 288
(7) '0-li-ni (Ahreng) ..... 289
(8) Ho-lo-hu (Ragh) ..... 289
(9) Ki-li-seh-rao (Khrishma, or Kishm) . . 289 (10) Po-li-ho (Bolor) ..... 289 (n) Hi-mo-ta-lo (Himatala) .... 290
(12) Po-to-chang-na (Badakshan) . . . 291
(13) In-po-kin (Yamgan) . . . . .291
(14) Kiu-lang-na (Kurana) .... 292
(15) Ta-mo-sih-teh-ti (Tenuistat) . . . 292
(16) Shi-k'i-ni (Shikhna'n) . . . 295
(17) Shang-mi (Sambi) ..... 296
(18) K'ie-p'an-t'o (Khabandha) . . . .298
(19) U-sha (Och) ...... 304
(20) Kie-sha (Kashgar) ..... 306
(21) Cho-kiu-kia (Chakuka ? Yarkiang) . . 307
(22) Kiu-sa-ta-na (Khotan) .... 309
INDEX ........ 327
CORRECTIONS . . . . . . .370
BUDDHIST RECORDS OF THE WESTERN WORLD.
BOOK VI.
Contains an account of four countries, viz., (i) SJii-lo-fu-shi-ti ; (2) Kie-pi-lofu-sse-to; (3) Lan-mo ; (4) Ku-shi-na-k'ie-lo.
SHI-LO-FU-SHI-TI [SRAVASTI].
THE kingdom of Sravasti (Shi-lo-fu-shi-ti) l is about 6000 li in circuit. The chief town is desert and ruined. There is no record as to its exact limits (area). The ruins of the walls encompassing the royal precincts2 give a circuit
1 The town of Srilvastt, also called Dharmapattana (Trikdndaxesha, ii. I, 13), inUttara (Northern) Kosala, has been identified by Cunningham with a great ruined city on the south bank of the Rapti called Sahet Mahet, about 58 miles north of AyodhyS,. As Hiuen Tsiang gives the bearing north-east, and the distance about 500 li, he evidently did not travel by the shortest route. Fa-hian (chap, xx.), on the contrary, gives the distance eight ydjanas, and the bearing (corrected) due north, both of which are correct. For a full account of Sahet Mahet see Cunningham, Arch. Survey of Ind., vol. i. p. 331 ff. ; see also /. Ji. As. S., vol. v. pp. 122 ff. It figures also in Brahmanical literature, in which it is said to have been founded by Sravasta, the son of Srava and VOL. II.
grandson of Yuvanasva. Jfarivariifa, 670 ; Vishn. Pur. , vol. iii. p. 263 ; Hall's Vdsavadattd, Int. p. 53 ; Mahablidr., iii. 12518 ; Panini, iv. 2, 97 ; Bhdgai". Pur., ix. 6, 21. With respect, however, to the date of Vikramaditya of SravastJ, Cun- ningham seems to be misled by the statement of Hiuen Tsiang (ante, p. 106) that he lived in the middle of the thousand years after Buddlia, as though this meant 500 A.B., whereas it means, as stated before, in the middle of the thousand years which succeeded the 500 years after Buddha, in the middle of the " period of images," in fact. See also Bur- nouf, Jntrod., pp. 20 f., 150, 209, 280 ; Lassen, Ind. Alt., vol. iii. pp. 200 f. ; Vassilief, pp. 38, 75, iSS, 218.
2 Julien translates here and else- where kutig slung by palace, but it
2 RECORDS OF WESTERN COUNTRIES. [BOOK vr.
of about 20 li. Though mostly in ruins, still there are a few inhabitants. Cereals grow in great abundance ; the climate is soft and agreeable, the manners of the people are honest and pure. They apply themselves to learning, and love religion (merit}. There are several hundreds of sanghdrdmas, mostly in ruin, with very few religious followers, who study the books of the Sammatiya (Ching- liang-pu) school. There are 100 Deva temples with very many heretics. When Tathagata was in the world, this was the capital of the country governed by PrasSnajita- ra j a (Po-lo-si-na-chi-to-wang).3
Within the old precincts of the royal city are some ancient foundations ; these are the remains of the palace of King Shing-kwan (Prasenajita).
From this not far to the east is a ruinous foundation, above which is built a small sttipa ; these ruins represent the Great Hall of the Law,4 which King Prasenajita built for Buddha.
By the side of this hall, not far from it, above the ruins a sttipa, is built. This is where stood the vihdra which King Prasenajita built for Prajapati5 Bhikshuni, the maternal aunt of Buddha.
Bhould be "the royal precincts," or the Little dependence, however, can be
portion of the city in which the royal placed on this genealogy, but it may
palace stood, and which was defended be compared with the Singhalese
by a surrounding wall. Cunning- and Brahmanical lists, /. As. S. Ben.,
ham is right therefore in his remarks vol. vi. p. 714; Asiat. Res., vol. v.
on this point, p. 332, loc. cit. p. 286 ; Lassen, hid. Alt., vol. i. pp.
3 Prasenajit : — In the As6ka Ava- 859, xxxviii., vol. ii. pp. 71, 222,
ddna the following genealogy is 1207; Burnouf, Jntr., pp. 128, 320 ;
given : — Burgess, Archceol. Surv. W. India,
1. Bimbisara (cir. B.C. 540-512). Rep., vol. v. p. 43, and Cave Temples,
2. Ajatasatru, his son, 512. pp. 24 f. On Prasenajit, see Kop-
3. Udayibhadra, his son, 480. pen, Die Rel. d. Bud., vol. i. pp. 98,
4. Munda, his son, 46. 1 13, 495, 507 ; Vishn. Pur., vol. iv.
5. Kakavarnin, his son, 456. p. 171 ; Mahdbhdr., ii. 332, iii. 1 1072,
6. Sahalin, his son. xii. 5924 ; Ifariv., 709 f., 2054.
7. Tulakuchi, his son. 4 The Saddharma Mahasala.
8. Mahamandala, his son, cir. 375. 5 Prajapati, formerly written, as
9. Prasenajit, his son. a note tells us, Pajaputi, with the
10. Nan da, his son. meaning "lord of creatures;" it may
1 1. Bindusara, his son, 295. be observed here that Hiuen Tsiang
12. Susima, his son. is the first to introduce the £ans-
BOOK vi.] SRAVASTI. 3
Still east of this is a stApa to record the site of the house of Sudatta6 (Shen-shi).
By the side of the house of Sudatta is a great stdpa. 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 Tatliagata stepped slowly as he went, whilst the Angulimalva rushed at him without slacking his
o »/ o
pace.
The Lord of the World addressing him said, "Why do you persevere in your evil purpose and give up the better feelings of your nature 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 ofBuddhci), and having persevered with
krit forms of proper names into the 6 Sudatta, formerly written Su-ta,
Chinese translations. Before him the same as Anathapindada, " the
the Prakrit, or provincial, forms friend of the orphan and destitute.1'
are used ; for example, in Fa-hian, For an account of his conversion and
instead of Po-lo-si-na-chi-to for Pra- subsequent career, see Fo-sho-hiiiy-
senajita, we have Po-sz-nih, corre- tsan-king, p. 201, f.
spending with Pasenat or Pasen- 7 The Angulimalyas were a sect
adi ; instead of Sravasti, we have founded by a converted brigand, who
She-wei for Sewet, &c. For further wore round his neck a string of
instances see Fo-slio-hin>j-tsan-kiny, fingers. p. 213, notes I, 2.
4 RECORDS OF WESTERN COUNTRIES. [BOOK vr.
diligence in his religious progress, he obtained the fruit of an Arliat.
To the south of the city 5 or 6 li is the Jetavana.8 This is where Anathapindada (Ki-ku-to) (otherwise called'} Sudatta, the chief minister of Pra.-enajita-raja, built for Buddha a vihdra. There was a sanyhdrdma here formerly, but now all is in ruins (deserf).
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- triihsas heaven to preach for the benefit of his mother, 1'rasenajita-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-ldng, p. 217. (the symbol of il/iarma); on the top For a representation of the scene of of the right-hand pillar is the form the history, see Bltarhut Std^a, pi. of an ox. This is in agreement with Ivii. Fa-hian's account. '1 he only doubt
9 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, dome(coupole);on the pinnacle (faite) as Fa-hian says (chap, xx.)
of the right-hand pillar is sculptured
BOOK vi.] THE JET A VAN A. 5
deep reverence for him, and vowed to build a vihdra 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 J eta (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 ; n I must plant good seed in it." Then on the vacant spot of ground12 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 ofAnathapindada (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- the meaning would be " taken or
mise is referred to by Asvaghosha, caught (la) in breaking what he
Fo-sho-hing-tsan-kini, p. 217, and gave." The tree certainly favours
seems to be the subject of the Bhar- this identification ; and the august
hut sculpture, pi. xlv. fig. 9, where figure by the side of Jeta would de-
"the little space not filled" is re- note the "Lord of the World, "or per-
presented, and the broken promise haps "the magistrate" or S&riputra.
denoted by the broken surface of the u I.e., the system of Buddha ia
ground. It would perhaps be too founded on truth ; alluding to the
bold to suggest chitu pdddsi-la for wish of Jeta to annul the agree-
the inscription, where pdddsi would ment.
be the aorist form of pradd, and 13 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 side),13 and now when I am entangled in sickness there is nobody to look on me (attend to me)." Tathftgata, 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 stdpa. 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 Uevas, 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 Julien's ver- dent somewhat like that in the text,
Bion ; he makes the fault of the Bhik- see Sacred Books of the East, vol.
shu to consist in neglecting his own xvii. p. 241.
eickness ; but it seems rather to 14 No feverish affliction, i.e., cool ;
have been his former indifference to antaratnpta. See ante, vol. i. p. n,
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 stdpa just named is a well. Tatha- gata, when in the world, drew from this well for his personal use. By the side of it is a sttipa which was built by Asoka-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 sttipa. 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 1T Buddha was called DasdbaLa, 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-hinij-tsan king, ver. 1406. Lotus, p. 7^1) and Hardy, Afanual
16 There is no mention of Sari- of Budliism, 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. a. 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 woman's death). The king ordered search to be made, and the body was found in the Jeta- vana. Then the heretics with a loud voice said, "This great Sramana Gautama20 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 sanghdrdma 100 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-rfija (Ho-wang). Having applied himself for twelve years with earnestness, he was able to recite 80,000 (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 JSuddha), 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 Purdhita 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
BOOK vi.] THE SLANDER OF CHANSCHA. 9
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. For 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 Kukali22 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 D£vas 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, Sakra, the king of DeVas, wishing to dis- sipate all doubt about the matter, took the form of a
22 KukS.li (Kiu-kia-li-pi-tsu) also "3 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- tshe was a follower of Devadatta. hism, p. 275 ; also Fa-hian, chap, xx.
io RECORDS OF WESTERN COUNTRIES. [BOOK vr.
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 sanghdrdma 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 De:va 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 and 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 stdpa ; this is where Tathagata defeated the heretics and acceded to the request of Vis'akha.25
24 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 eeq.
M That is, accepted her offer to
BOOK vi.] THE SAKYA MAIDENS. II
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 u 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 stdpa; 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
28 Virftdhaka 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
il RECORDS OF WESTERN COUNTRIES. [BOOK vr,
by his 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 Sakya 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 $akya maidens, having heard the instructions of Buddha, put away the defilement of sense, removed all pollutions, and obtained the purity of the eyes of the law; then they 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 stdpa 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 Sakya maidens, went back to the Jetavana, and there told the Bhikshus, " Now 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. Suddenhr, 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 sanghdrdma 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 sttipas.
BOOK vi.] KAPILAVASTU. 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 \vas 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 Ka^yapa Buddha was born. To the south of the town there is a stupa. This is the place where he first met his father after arriving at enlightenment.
To the north of the town is a sliipa, which contains relics of the entire body27 of Kasyapa Buddha. Both these were built by Asoka-raja. From this point going south-east 500 li or so, we come to the country of Kie-pi- lo-fa-sse-ti (Kapilavastu).
KlE-PI-LO-FA-SSE-TI [KAPILAVASTU]. This country ffl is about 4000 li in circuit. There are
27 The expression used here is 2S 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 ffl cities in this country, wholly desolate and ruined. The capital is overthrown and in ruins. Its circuit cannot be accurately measured. The royal precincts30 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.
O
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 sahghdrdmas re- maining; by the side of the royal precincts there is still a sangdlirdma with about 3000 (read 30) followers in it, who study the Little Vehicle of the Sariimatiya 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 proper32 palace of Suddhodana-raja; above is built a vihdra in which is a statue of the king. Not far from this is a ruined foundation, which represents the sleeping
tween the Ghagra river and the are waste and desolate to the highest
Gandaka, from Faizabad to the con- degree."
fluence of these rivers. The direct ao Here we have again the expres -
measurement gives a circuit of 550 sion Icung shing to denote the forti-
miles, which would represent up- fied part of the town, within which
wards of 600 miles by road. Hiuen was the palace and its surroundings.
Tsiang estimates the circuit at 4000 This is in agreement with Mr. Carl-
li. The capital of the country, called leyle's remark in Archceoloy. Survey
by the same name, has been identified of India, vol. xii. p. 144.
by Mr. Carlleyle, with a site called 3l Or, the inhabited suburbs or
Bhuila, in the north-western part of streets.
the Basti district, about 25 miles 32 It may be either " the proper,"
north-east from Fatzabad. It is i.e., private, or "the principal" palace
plain that if this is so, the distance (citing). From Mr. Carlleyle's remarks
fromSravasti given by Hiuen Tsiang we may perhaps conclude that this
is much in excess of the actual dis- palace was situated in the southern
tance. See Arch. Surrey of India, portion of the enclosed precinct. The
vol. xii. p. 83. vihdra had evidently been built after
29 The expressions used in the the palace was in ruins. The statue
text are very marked ; the pilgrim of the king seems to have been there
Bays " desert cities ten in number in Hiuen Tsiang's time.
BOOK VL] HOROSCOPE CAST BY ASITA. 15
palace of Mali am ay a,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;3* this is where Bodhisattva descended spiritually into the womb of his mother. There is a representation of this scene 35 drawn in the mhdra. The Mahasthavira school say that Bodhisattva was con- ceived on the 3Oth night of the month U-ta-lo- 'an-sha-cha (Uttarashadha). This is the I5th 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 5th 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 Rlshi prognosticated the fortune (took the horoscope or signs of) the royal prince.36 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 his home he will become a Buddha."37
33 Mr. Carlleyle excavated a site Worship, pi. xxxiii. ; St&pa of JBhar- which he thinks represents this "bed- hut, pi. xxviii. ; Lalita Vistara (Fou- chamber." If we may judge from caux), pi. v.
the size of the building (71 feet 36 The horoscope cast by Asita the
square), it would represent the palace soothsayer is another well-known
of the king and the chamber of the incident in the Buddhist legend
queen. The fact of its being built Fo-sho-hing-tsan-kin</, vv. 70 ff. For
of " very large ancient bricks " cer- an interesting representation of it
tainly favours the identification of see Mrs. Speirs'ir/e in Ancient India,
the place with the inner city de- p. 248, also Burgess, Cave Temples
scribed by Hiuen Tsiang. ( Ajanta), p. 308. The sttipa of Asita
34 Mr. Carlleyle places this vihdra is supposed by Mr. Carlleyle to be about 50 feet W.N.W. from the bed- the solid brick structure he found chamber ruins, the st&pa of Asita about 400 feet N.N.E.^N. from being situated to the north-east of the bed-chamber of M&ya. This it. may be so ; but the horoscope
35 This representative scene is one was actually cast within the pa,- of the best known of the Buddhist lace.
sculptures. See Tree and Serpent 37 Arrive at complete, equal, perfect,
1 6 RECORDS OF WESTERN COUNTRIES. [BOOK TL
At this time the Rlshi As it a, 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 Rlshi has condescended to visit me this day." The Rlshi 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 Rlshi, you should know that to-day is born in Jambudvina, of Maya, the first queen of Suddhodana-raja of the S&kya line, a royal son, who shall attain the complete enlightenment of sambodhi, and become all-wise.' *° 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 stdpa. 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" rthaaiddha, but this signifies "poe-
means, if he becomes a hermit or sessed of every excellency " (yik ttai
ascetic. The signs on the child's yau i».
body are alluded to in ver. 45 of the 41 That is, either seeing him
Buddlia-rliaritu (Fo-sho-kiny-taan- arrived at the holy fruit of a
Jciny), and the exact words of the Buddhha, or myself arriving at
prediction in the following verse, the holy fruit of an Arhat by his
46. teaching.
38 From this it is plain that the ^ The spot should be just inside
eite on which the stdpa was after- the southern gate of the city, not
wards built was originally a part of necessarily the royal city or the
the palace. * palace precincts, but the entire
38 Slum, mo t*uh fo, moving their city. The story as it is generally
hands and f >•••!;. Such a scene received is that the elephant when
among the L) ;vas will be found in it fell blocked the gate entrance,
Tree and Serpent Worship, pi. IxxiiL and that Nanda pulled it off the
fig. 2. road and left it on one side. The
40 Julien remarks in a note that prince then flung the elephant across
this phra*e i/eh tnai chi (Sambud- the moat. It must, therefore, have
dhasa) corresponds to the name been within the muat. given to the prince, viz., Sarva-
BOOK vi.] THE ELEPHANT-DITCH. 17
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 Yas"6dhara 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
44 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
1 8 RECORDS OF WESTERN COUNTRIES. [BOOK vi.
11 a hula. By the side of the queen's chamber is a vihdra 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 vihdra 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 vihdra 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 sttipa. This is the place where Krakuchchhanda Buddha was born, during the Bhadra-kalpa when men lived to 6c,ooo years.47
To the south of the city, not far, there is a stdpa ; 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." this Buddha must be sought about a
46 That is, the sights which met ydjana (8 miles) to the south-west of the prince's gaze when he left the Kapilavastu, and not, as Mr. Car- city on his excursion. These pre- lleyle indicates, at Nagra, 7^ miles dictive signs are well known. They to the north-west of that place, are found also in the History of Fa-hian ^visited this place after Barlaam and Joasaph (Bodhisat), to leaving Sravasti, then went north which I called attention in the year about 8 miles, then east 8 miles to 1869, Buddkist Pilgrims, p. 86, n. Kapilavastu. Ind. Ant., vol. xi. Mr. Carlleyle notices four mounds p. 293.
outside the citadel of Bhuila corre- 48 Mr. Carlleyle, when at Nagra,
spending with the sites of these thought he had discovered the
tihdras. pedestal on which this pillar stood ;
47 Krakuchchhanda was the first the pillar was gone, and the natives of the five Buddhas of the Bhadra- denied all knowledge of it or its kalpa. The fabled birthplace of history. Their ignorance is not to
BOOK vi.] THE PLOUGHING FESTIVAL. 19
record relating the circumstances of his Nirvana. It was erected by A£6ka-raja.
To the north-east of the town of Krakuchchhanda Buddha, going about 30 li, we come to an old capital (or, great city) in which there is a stupa. 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 stupa 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- vdna ; 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 figure of the prince lost in medi-
lived 1 6 or 18 miles from the site tation under the Jambu tree will
named by Hiuen Tsiang. be found in Tree and Serpent Wor-
49 Kanakamuni, a mythological ship, pi. xxv. fig. i, where the person, the second of the five leaves or flowers of the tree are Buddhas of the Bhadra-kalpa. His bent down to cover the young birthplace is identified by Mr. prince, from the top of whose head Carlleyle with a village called the light of profound meditation Kanakpur, about a y6jana to the proceeds, whilst the figures search- west of Kapilavastu. As this dis- ing throughout the garden, and tance and bearing agree with Fa- looking in at the three palaces of hian's account, and nearly so with the prince, denote the perplexity that of Hiuen Tsiang, it may be of his attendants and father, as to correct. his whereabouts. See the particu-
80 This incident is recorded in lars in the Romantic Legend of
all the Lives of Buddha. See Fo- Buddlia. sho-hiny-tsan-king, vv. 330 ff. The
20 RECORDS OF WESTERN COUNTRIES. [BOOK vi.
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 sttipas, indicating the spot where the members of the Sakya tribe were slaughtered. Virudhaka-raja 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 sttipas. 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
81 The enmity of Virudhaka (Pi- Carlleyle states, p. 173), but 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 6ambi (Kau^ambi?). They have transmitted their kingly authority from generation to generation without any interruption.54
To the south of the city 3 or 4 li is a grove of Nyagrodha trees in which is a sttipa built by As'oka-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
53 Hun man, the rills dividing of the Sakya youths is met with in
fields. the Southern records (Mahdvariisa).
53 This is a difficult passage, and See Max Muller, Hist. Anc. Sansk. the translation doubtful, but it is Lit., p. 285. The story of the king less obscure than that in the French, of Udyana and the Naga girl occurs The idea is that Sakya children, de- above, Book iii., vol. i. p. 129. scended from holy kings, ought not to 65 For this part of Buddha's have resisted even an invader. history see Fo-sho-hing-tsan-kiny,
54 This story of the banishment varga 19.
22 RECORDS OF WESTERN COUNTRIES. [BOOK vi.
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 Suddhodana-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 sanghdrdma, and not far from it, is a stiipa ; 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 kashdya garment.58 A little farther on is another sttipa ; 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 sttipa; this is where the Prince Siddartha prac- tised (athletic sports and competitive) arts.
B6 Sun, moon, and five planets. be kept by the great Ka%apa 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 Mahaprajfipati,
is common to all the records. who was at the head of the female
68 This is the garment supposed to disciples.
BOOK vi.] THE ARROW-WELL. 23
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 children61 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 stdpa ; 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 sttipa?* 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 61 In the plate referred to above, of the passage, literally, "the appear- there are none but women present ance of rising, bendingly," i.e., rising (except Suddhodana), as if they were and bending. This rendering, which praying for their children.
differs so widely from Julien's, is ^ The account of the contest with
confirmed by the scene found in Tree the Sakya princes will be found in the
and Serpent Worship, pi. Ixix. (upper Romantic Legend of Buddha. See
disc), where the large figure " rising also Fa-hian, p. 86, n. 3. The spot
bendingly " is that of Isvara, and is identified by Mr. Carlleyle ; JRe-
the cloth with the feet marked on it port, p. 187.
represents the infant Buddha. Sud- & Fa-hian places this st&pa at the
dhodana and Maya (or Prajapatl) same distance and in the same direc-
are also represented. tion. It has been identified with a
60 This garden was Buddha's spot called Sur-kuia, a corruption birthplace. The name Lumbini is of Sara-kupa (arrow well), about 4^ said to have been derived from that miles due south of the former sttipa of the wife of Suprabuddha ; his (Arch. Survey, vol. xii. p. 188). The daughter was Maya, the mother of bearing does not, however, corre- Buddha. The Chinese equivalent spond with that given by the Chinese in the text, La-fa-ni, may possibly pilgrims. The story of the arrow be connected with the Sanskrit Id- is given in the Lalita Vistara, p. rana, saline; but Lavani is a femi- 149.
nine personal name.
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 (Sarakdpa') ; 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 cartli) 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 A£6ka- flower 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 sttipa 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 st'dpa 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- else where ); 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 sttipas. 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 st'&pa. This is the spot where Sakra, the lord of Devas, received Bodhisattva in his arms. When Bodhisattva was bom, then Sakra, the king of Devas, took him and wrapped him in an exquisite and divine robe.
Close to this there are four st^as 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 sttipas 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 off 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.
LAN-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 stdpa, in height less than 100 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 stdpa). Miraculous signs are here dis- played, and a divine light from time to time shines
around.
•
By the side of the stiipa is a clear lake (tank}. A dragon at certain periods ^ comes forth and walks here, and changing his form and snake-like exterior, marches round the stdpa, 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 stdpas, having opened the stdpas 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 stttpa) ; 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 tirely from Julien's ; the story, us simply Rama, but that is the however, of Asoka's dividing the name of the country. Ramagrama relics which the seven kings had would be the old capital. There acquired after the cremation is well can be no doubt as to the restora- known. (See Fo-sho-hiny-tsan-kiny, tion ; the Mahdwanso refers to the vers. 2297, 2298).
relic tower of Ramagamo (Tur- 70 It is possible that slang (ele-
nour's Me/haw., pp. 184, 185), which phant) in this passage is a misprint
is described by Hiuen Tsiang and for t'how (head) : it would then be,
Fa-hian. The site has not been " knocking his head (k'how fhoio)
satisfactorily determined. See Gun- before the king, he said," &c. ;
ningham, Anc. Geoy., pp. 420 f. but as there is allusion to a carriage
68 Or it may be translated "every or conveyance in the next sentence, day." the reading may be correct.
69 This translation differs en-
BOOK vi. ] RAM AGRA MA . 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 stupal" The king, seeing that he could not measure his power with that of the Naga, did not attempt to open the sttipa (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 sanghdrdma, 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 their society, and offer them the four necessary things.73
The old tradition is this : Formerly there were some Bhikshus who agreed H to come together from a distance,
71 I.e., to obtain a superior merit 73 Food, drink, clothing, medi- by building st&pas. 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 vi.
and to travel to worship this stdpa. 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 brandies), others with their trunks sprinkled water, some of them, brought different flowers, and all offered worship (as they stood) to the stiuupa. 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 sttipa), 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 nmongst 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 ivhich 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," aud he makes these invite sweep the courts of the sfupa.
(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 sttipa, 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
76 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 pannasdld,'7 led the rivulets so as to form a pool, and at their proper seasons gathered flowers, and watered and swept and garnished the stdpa. 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 sanghdrdma. Then they requested (the Srdmanfrd) 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 Siarnanera has ever held the chief office in the con- vent.
Eastward from this convent, in the inidst of a great forest, after going about 100 li, we come to a great stupa 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 coachman78 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 king, 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 ked means "a cJitiddmani.
30 RECORDS OF WESTERN COUNTRIES. [BOOK vi.
Then Chandaka (Chen-to-kia) replied, "What heart can I have to go back thus, with a horse without a rider ? " The p'rince 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 stdpa. This is the place where the prince exchanged his precious82 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-deva83 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 body, and holding the garment he had obtained, rose into the air and de- parted.
By the side of the stdpa commemorating this event, and not far from it, is a sttipa 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 Kupa-
" a hunter " in the text, although it brahma heavens. See Childers' Pali
was with a hunter the exchange was Diet, sub voc. Sattaldka. made.
BOOK vi.] KUSINAGARA. 31
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 Vaisakha, 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 Nyagrodha grove in which there is a stdpa 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 st'dpa is an old sanglidrdma, 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 stupas, among which is one large one built by As"6ka-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 aud 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 ofKiu-shi-na-k'ie-lo (Kusiuagara).
KIU-SHI-NA-K'IE-LO [KUS'INAGAKA]. The capital 85 of this country is in ruins, and its towns
84 This is the "Ashes Dagoba," 85 Kusinagara, Kusinagari, Ku- referred to Fo-sho-hing-tsan-kiny, v. sanagara, Kusigramaka, or Kusi- 22^4. nara, the scene of Buddha's death
32 RECORDS OF WESTERN COUNTRIES. [BOOK vi.
and villages waste and desolate. The brick foundation walls86 of the old capital are about 10 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 gate87 is a stupa which was built by A^oka-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 ('0-shi-to-fa-ti) 89 river, on the western bank, not far, we come to a grove of sala trees. The Mia 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 mhdra, 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 mhdra is a sttipa built by As"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 wards the river (Fo-sho-hing-tsan-
Wilson and Cunningham with the Icing, v. 2200).
present village of Kasia, 35 miles to ^ Chunda was a householder who
the east of G6rakhptir. It stood invited Buddha to his house and
close to the Hiranyavati river (Fo- there gave him his last repast (Fo-
sho-hing-tsan-Tcing, v. 2200); this sho-hing-tsan-king, v. 1947). For an
must be the same as the Little account of Chunda's offering, ac-
Gandaki river, or one of its feeders, cording to the later school of Bud-
The channel of this river, however, dhism, see as above, Note iii., pp.
has undergone frequent changes. 365 ff.
See /. R. As. S., vol. v. pp. 123 f. ; 89 In Chinsse Wu-shing, "invin-
Burnouf , Introd. (2ded.),pp. 75, 347 ; cible." This is the same as the Shi-
Lassen, Jnd. Alt. (26. ed.), vol. i. la'i-na-fa-ti or Hiranyavati river, in
pp. 171, 662; Lalita Vistara, pp. Chinese Yeu-kin-ho, " the river that
416 f., 419 ff. has gold."
86 Cunningham speaks of the 90 The record generally speaks bricks of which the sttipas were of two sala trees (Shorea robusta) built (Arch. Survey, vol. i. p. (Fo-slio-hing-tsan-king, v. 1950), and 77). they are represented in the sculpture
87 Asvaghosha speaks of the Lung- of the Nirvdna in Cave xxvi. at siany gate, which must have led to- Ajanta (Burgess, Cave Temples, pi. I.) .
BOOK vi.] SAKRA AND THE PHEASANT. 33
pillar to record the Nirvdna of Tath&gata ; 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 i$th day of the second half of the month Vai^akha, he entered Nirvdna. This corresponds to the 1 5th 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 Qth month with us. The different schools calculate variously from the death of Buddha. Some say it is 1 200 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 stdpa. This denotes the place where Bodhisattva, when practising a religious life, was born as the king of a flock of pheasants (chi — S. kapinjala), 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
11 The various dates here recorded before As'oka, i.e., about 325 B.C.,
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 vi.
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 stdpa is still called "the extinguishing-fire stljipa."
By the side of this, not far off, is a sttipa. 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 corning 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 stri/pa.
92 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
13 Taking a handful of water. sha sang, which is literally " to kill
94 There is an error in the text, living animals for food." I have
sha (killed) for kew (delivered), preferred to consider sha a mistake
Julien translates the passage "took for kew, 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 should 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 sttipa. This is where Subhadra96 (Shen-hien) died (entered Nir- vana). 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 two97 (sola) 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 " 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 " This does not, as it appears,
his name is Shen-hien, ' ' the very refer to the life of a ^ramana, but
virtuous." to the preparation of a Brahma-
97 Here the two trees are re- chSra ; 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 Wal-tao, bably of a later date, and had been translated Tirthikas, in the Mahd- planted two at the head and two at vyutpaMi.
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 ? " 10°
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 interview), 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 samddhi of "fire-limit" (Agni-dhdtu), and after displaying his spiritual capabilities, he first entered Nirvdna. He was thus the very last convert of Tath&gata, and the first to enter Nirvdna. This is the same as the hare who was last saved in the story that has just been told.
Beside (the stdpa of) Subhadra's Nirvdna is a std/pa; this is the place where the Vajrapani (Chi-kin-kang) 101
100 The whole of this passage is Nirvdna, are called lih sse, and obscure ; the reference seems to be they did " sink prostrate on the to a four years' preparatory course earth " (Fo-sho-hing-tsan-king, ver. of discipline practised by the S'i- 2195). But the text seems to refer Icshyamana (pupil) ; for the three- to some superhuman being, for the fold character of their discipline, Vajrapani is called " holding- see Fo-k&ue-ld, p. 182. This pre- diamond - mace - spiritual - secret - vious course of discipline Buddha vestige - mighty - lord ;" this phrase is willing to remit in the case of is explained by Eitel (Handbook, Subhadra, because he had already sub voc. Vadjrapdni) to refer to practised it "in the world," that is, Indra, a sort of demon king, with in his own religious training. 500 Yaksha followers. In the great
101 This incident is also referred picture of the Nirvdna, brought to by Fa-hian (Beal, Buddhist Pil- from Japan by Mr. Borlase, and grims, p. 95). There is some dim- exhibited for a time at Bethnal culty in the matter, because the Green, there ia such a figure lying Mallas, who were present at the on the ground.
BOOK vi.] B UDDHA >S NIR VA NA . 37
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 sdla 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 sttipa. 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 Devas 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
02 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-
ghosha. Moreover, from the sub- tual presence of Buddha in hi*
sequent exclamations, it is plain words, that the persons who spoke were
38 RECORDS OF WESTERN COUNTRIES. [BOOK vi.
idleness, and without delay seek for emancipation (from the world}"
Then the Bhikshus sobbing and sighing with piteous grief, Aniruddha104 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 D£vas (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 stdpa; this is where the queen Mahamaya105 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 Eeligion 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 sanghdti 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 ('0-ni-liu-t'o). a + niruddha not-stopped, in agree- There is some difficulty in knowing ment with the Tibetan ma hgags- whether Aniruddha (cousin of pa, celui qui n'a pas e"te" arrete" Buddha, being a son of Amrftd- (Lotus, p. 293) ; As. 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 106 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
A6vagh6sha (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 among107 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,108 and going 300 paces or so, there is a stdpa. This is the place where they burnt the body of Tath&gata. 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 D6vas, 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 fartras for the world's sake, the hair and nails alone remained untouched by fire. By the side of the place of cremation is a stdpa ; 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 Ajitavatt or Hiranyavatt. Tsiang as in agreement with the
40 RECORDS OF WESTERN COUNTRIES. [BOOK vi.
forKa^yapa'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 Ka^yapa."
At this time Ka^yapa, with 500 followers from out the forest, came to Ku^inagara, 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 Ka^yapa 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 ? " U1 secondly, when he sat up and preached the law for his mother's sake ; and thirdly, when he showed his feet to the great Ka^yapa.
By the side of the place where he showed his feet is a stdpa built by A66ka-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. m This is the literal translation ; 94. but it probably refers to Kas"yapa,
110 In the Vinaya 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 SCP Abstract of Four Lectures, pp. sentence would then be, "has ths 69, 82. t chief arrived ? "
BOOK vi.] DIVISION OF RELICS. 41
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, " Eeflect 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."
Anavatapta114 the Naga also, and Muchilinda (Wen-lin), and ^llapatra (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 N&gas, 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 Res., 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 Brahman the Nagas, and the kings of men is given in full by AsVaghosha, 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, Sas'anka-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 $ramana, 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 wang mo puh this caused the sorrow.
pi, "the kings of men were much n6 See ante, vol. i. p. 78.
BOOK vi.] RAHULA. 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 V£nu- vana-vihara, near Eajagriha (Ho-lo-she-ki-li-hi) ; 117 there it was, stooping down, I washed his pdtra 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 Eahula, 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 (Ban&ras).
117 In Chinese, Wang-she-ch'ing.
END OF BOOK VI.
( 44 )
BOOK VII.
Includes the following 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 (VARiNASl l OR BiNARAS).
THIS country is about 4000 li in circuit. The capital borders (on its western side) the Ganges river. It is about 1 8 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 Sammatlya school (Ching-liang-pu). There are a hundred or so D6va temples with about 10,000 sectaries. They honour principally Mahes"vara (Ta-tseu-tsai). Some cut their hair off, others tie their hair in a knot, and go
1 This is the restoration of the - Julien gives here, " the villages Chinese equivalents. A note in the are very close together;" but, as original gives the sound of ni as noticed before (p. 73, n. 13), the = n(iu) + (he)a, i.e., na ; the restora- Chinese symbols leu yen mean "the tion, therefore, is V&ranasi, the inner gates " of a city, and the ex- Sanskrit form of the name of Ban- pression tsch pi means " like a tooth firfis. It was so called because it comb." I conclude it means that lies between the two streams Varana the inner gates of the city consisted and Asi or Asi, affluents of the of closely joined, and perhaps sharp- Ganges. See Sherring, Sacred City ened, iron or other bars. of the Hindus.
BOOK vii.] THE DEER FOREST. 45
naked, without clothes (Nirgranthas) ; they cover their bodies with ashes (Pa^upatas), and by the practice of all sorts of austerities they seek to escape from birth 3 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 Maliesvara, made of teou-shih (native copper), is somewhat less than 100 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 A£6ka-raja (Wu-yau). It is about 100 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 10 li or so, we come to the sanghdrdma of Lu-ye (stag desert*)? Its precincts are divided into eight portions (sections}? 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 Sarhmatiya 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-yucn, "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 P6-lo-ni-sse by to the five mendicants. For an mistake, it should be P6-lo-ni (read account of his march to Ban^ras no), 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 168.
Sherring's Sacred City of the Hin- 6 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 Mrlgadava, gene- vey, vol. i. p. in).
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).7
To the south-west of the vihdra is a stone stdpa built by A66ka-raja. Although the foundations have given way, there are still 100 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 stdpa. This is the spot where Ajnata Kaundinya ('0-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 stdpa where five hundred Pratyeka Buddhas entered at the same time into Nirvana. There are, moreover, three stdpas where there are traces of the sitting and walking of the three former Buddhas.
By the side of this last place is a stdpa. This is the spot where Maitreya Bodhisattva received assurance of his becoming a Buddha. In old days, when Tathagata was living in Eajagrlha (Wang-she), on the Gridhrakiita
7 The wheel is the symbol of made on this spot see Arch. Survey,
" preaching," or of dharma. The vol. i. p. 107 ff.
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 Saranganatha, 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 TIL] 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-cke). 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 threefold10 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 be 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," referred to "an assembly."
near Rajagrtha. u That is, those who shall be saved
10 Julien translates this by " three by the preaching of Maitreya are great assemblies." It is true hwuy those in whose hearts my bequeathed means " an assembly," but in this law shall have worked the necessary passage san hwuy refers to the preparation.
law " thrice repeated." Hence it is ^ The same influence, i.e., of
said to be " a triple twelve-part Maitreya' s teaching, will act as a
trustworthy knowledge of the four ' ' good friend " for their subsequent
truths " (Oldenberg, Buddha, p. 129 conversion. The expression " sken
and note. Compare also the phrase yau," " illustrious friend," refers to
tikutiko chakamo in the Bharhut the guidance of Bddhi, or wisdom,
sculptures, pi. xxviii., the meaning There is some difficulty in under -
of which has escaped General Cun- standing how this assurance could
ningham. Mr. B. Nanjio, also, in his have been given to Maitreya whilst
Catalogue of the Buddhist Tripitaka, Buddha was on the Gridhrakuta
pp. 9, 10, has not noticed that the mountain, and yet that the spot
Chinese symbol hwui corresponds should be at Banaras, unless, indeed,
with the Sanskrit kuta, and so has it was repeated there, translated the phrase as though it
48 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
explained, such shall be the power (influence) of your teaching."
To the west of this place there is a stdpa. 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, Ka^yapa Buddha (Kia-she-po-fo) appeared in the world and moved the wheel of the excellent law (i.e., preached the law), opened out and changed the unclosed mind (of men), and declared this prediction to Prabha'pala Bodhisattva (Hu- ming-pu-sa).13 "This Bodhisattva in future ages, when the years of men shall have dwindled to 100 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, e"clat).
Within the precincts of the enclosure (of the sanghd- rdmd) u there are many sacred vestiges, with vihdras and stdpas 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 sanghdrdma 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 bha'pala) shall become a Buddha.
from Prabhapala Bodhisattva the See Wong Pdh (J. R. As. S., vol. xx.
prediction following." But this p. 139), §§ 4, 5.
would destroy the connection of the 14 Or of the " deer park," the
sentence ; it is Kasyapa Buddha who modern Sarnath. declares to Prabhapala that he (Pra-
BOOK vii.] THE ELEPHANT-BIRTH. 49
tank about 1 80 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, — kumbMras) 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 (diha- 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
15 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.,vo\. iv. pp. 45, 46; Cunning- sand ordinary elephants. — Alabaster, ham, Bharhut Sttipa, 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 vn.
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 stdpa. 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. 51
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-tying) 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 poh w), yet it has no encircling bells.20 By the side of it is a little stupa. This
18 Commonly called the Mrlg- 20 Lun-to, circular bells, or encir- da'va. This is the site referred to cling bells, referring to the circular before, — the present SSrnath or Sa"- plates with bells generally attached ranganatha. to the surmounting pole of a stupa.
19 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 st&pa, in before stated that the stiipa 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 Ajfiata 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 ^uddho- dana-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, wrent 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-lcing, p. 172, to signify "one who is perfected in vv. 1222, 1223. For the origin of all ways," or "the completely per- .cvjnata Kaundinya's ('0-jo-kiao- feet."
ch'in-ju) name see op. cit. v. 1268. a 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, San*. Diet., sub voc. home.
Sarva). In Chinese it is translated
BOOK VIL] 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 ly 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 and 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. And 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 25 Julien has translated this pas- lengthened to seven years in the sage as if it were spoken by " the Southern accounts, or rather that two men " who were opposed to Mara pursued the Bodhisattva for severe mortification as a method of seven years up to the last vain at- religious discipline. But this neces- tack he made upon him. See Olden- sitates the prediction that he would berg, Buddha, p. 420, Eng. trans, receive enlightenment after receiv- It is probable that the seven years' ing the rice-milk, " Mais quand il torture said to have been undergone aura recu une bouillie de riz au lait, by St. George, and the legend gene- il obtiendra 1'intelligence " (p. 365). rally, is borrowed from the story of This is highly improbable, and -I Bodhisattva. have therefore translated it as in
the text.
54 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
powerful; but he 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 Nairanjana river, seated himself under the B6dhi 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 (Jit) to be instructed in the way of deli- verance— " The son of Earn a, 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-Ramaputra 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 (0-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 five28 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 B6dhi tree, went forward with measured step30 and digni-
28 Naivasanjnd samddhi (Jul.) w Alcinchavydyatana — (Julien).
The theory of Udra - Ramaputra K In the Lalita Vistara the num-
( Yvu-tau-lan-tseu) with respect to ber of days is three. In the Buddha-
final deliverance is explained in the charita there is no period named,
twelfth varga of the Fo-sho-hing- ^ That is, the Mrfgadava (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} hair31 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 double33 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 stdpa 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- rowful 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- fixed homes. But this ordinance
dom." — Fo-sho- king -tsan- king, v. was not yet introduced into the
1199. Bud,dhist system ; it seems to have
31 That is, the circle of hair be- been a custom, however, among reli- tween his eyes (the urna). gious communities before Buddha's
32 According to the Buddha-cha- time, for in the Vinaya complaint rite, vv. 1 220, 1 22 1, the five men is made to Buddha that his disciples were named Kaundinya, Dasabala- continued to wander through the Kas"yapa, Va\4pa, Asvajit, Bhad- country when the seeds were first rika. The Lalita Vistara gives Ma- growing, contrary to the ordinary hanama instead of Dasabala. For rule.
the incident named in the text see M There is no expression for
Buddha-charlta, loc. cit. "pool," as in the French transla-
33 That is, the season of rain, dur- tion. ing which the disciples retired into
56 RECORDS OF WESTERN COUNTRIES. [BOOK vir.
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 Rlshis 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. From these he learned the following : " The spirit-Rlshis 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 10 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 Rlshis. Waving the sword he holds, everything he wishes will be accomplished, and he will know neither decay nor old age, nor disease nor death." 3T The man having thus obtained the method (of becoming a ICtshi), went in search of such an " ardent master." Dili- gently he searched for many years, but as yet he found not the object of his desires. At length, in a certain town
35 The magic art of lengthening ceremonies observed anciently on life, or of a long life. The " elixir conferring the dignity of knight- of life " and the art of transmuting hood, especially the vigil before the metals had been sought after in the altar. (Ingulphus, quoted by Mr. East long before the Arabs intro- Thorns in hisJBookof theCourt,p.i^S.) duced the study of alchemy into 37 The account of this magic gem- Europe. The philosopher's stone is sword may be compared with the the tan sJia of the Chinese, i.e., the "great brand, Excalibur," of King red bisulphuret of mercury, or cin- Arthur —
nabar. See an article on Tauism in «< But -ere he dipt the surface, rose an arm
the Trans, of the China Branch of Clothed in white samite, mystic, won-
the R.A.S., part v. 1855, by Dr. JderfuL .
•p ji,,'_a _ of And caught him by the hilt, and bran- « r™ P> dished him
16 We may compare with this the 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 Siting, 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
53 RECORDS OF WESTERN COUNTRIES. [BOOK vir.
more to sit with my breath covered." 42 Whereupon he constructed an altar and undertook the rules for becoming a Rlshi, 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 *4 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 (J wandered as a shade or shadoun/ ~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 are not to be taken with chu, as portion relating to " holding the though it were " my old master ; " breath " is omitted in the previous but with kin, as I have translated sentence. it, " there arose before me the for-
43 That is, to escape the fire. mer events of my life."
44 That is, " my lord or master, 45 This ghostly body or shade whom I now serve" — the solitary (chung yin shan) corresponds with master or PWshi. It cannot be my the 2i5u\oi> of the Greeks —
old master/the one who treated him ^ ^ Kal fe8(tfX ^
so cruelly (as Juhen construes it), ,„£ fltf ^ ^
for he comes on the scene in the
next sentence. The symbols sih sse — Iliad, xxin. 104
BOOK viz.] THE HARE JATAKA. 59
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, Buttering no word. My household con- nections and clan relatives all seeing this, were filled with shame. For 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 M&ra : 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 MS,ra, 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."
60 RECORDS OF WESTERN COUNTRIES. [BOOK vir.
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 truth of what I say can easily be kno\vn." 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 Sakra, 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 sttipa on the spot.48
48 The preceding story is known found also in the Chinese Jataka- as The Hare Jdtaka. It is given book ; see also Fausboll, Five Jdta- in Rhys Davids' Buddhism; it is leas, p. 58.
BOOK vii. J CHEN-CHU—GHAZIPUR. 6r
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 [GHAZIPUR].
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 Deva temples, occu- pied by sectaries of different persuasions.
In a sangkdrdma to the north-west of the capital is a st'Apa built by As"6ka-raja. The Indian tradition50 says this stdpa 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 sanghdrdma called '0-pi-t'o-kie-la-na ("Ears not
49 Chen-chu, meaning "lord of 50 Or the work called In-tu-ki, i.e., conflict or battle," is the transla- the Records of India, tion of Garjanapati, and has been 51 Julien translates " in this con- identified by Cunningham with Gha- vent," but the original names only zipur, a town on the Ganges just 50 " the place." It would be natural miles east of Banaras. The original to suppose that As"6ka built the Hindu name of the place was Gar- stupa, and the sanghdrdma was japur. erected subsequently.
62 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
pierced" — Aviddhakarna52). 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-lo53 (Tukharl), 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 (believing5*) 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 Louvain, 1883. This writer combats
Ghazipur given in the text would the opinion of Baron Richtofen and
indicate Baliya as the site of this others that the Yue-chi and the
convent. There is a village called Tokhari are identical. This is in
Bikapur, about one mile east of Ba- agreement with voL i. p. 57, n. 121,
liya, which Cunningham thinks may of the present work, be a corruption of Aviddhakarna- M " Our non-heretical friends or
pura. It may be the same vihdra relatives," or it maybe simply "our
as that called "Desert" by Fa-hian attached friends." (cap. xxxiv. ) But we can hardly 55 There are two such foreign pil-
accept Cunningham's restoration of grims with their staves sculptured
Kwang ye (which simply means " wil- at Amarivati. Tree and Serpent Wor-
derness " or "desert") to Vrihad- ship, pi. Ixxxii. fig. i. Mr. Fergusson
aranya or Brihadaranya, which he suggests they may be Scythians ;
thinks may have been corrupted into probably they are these Tokhari
Biddhkarn. people. If this be so, their position
63 See vol. i. p. 37. For further beneath the palm-tree indicates the
remarks on the country Tu-ho-lo and misery they endured, as described
the Tokhari people see a pamphlet in the text ; and the grouping may
by G. de Vasconcellos-Abreu on the be compared with the " Judaea
probable origin of the Toukhari (De capta " medal. VOrigine probable des Taukhares),
BOOK vii.] MAHASALA. 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 ears56 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, Sangha) 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 '0-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 (Mahas&ra),58 the in-
56 Hence the name, Aviddhakarna. w 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 a village six gion. miles to the west of Ar& (Arrah).
64 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
habitants of which are all Brahmans, and do not respect *ihe 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 stdpa built by As'oka-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 desert61 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 iez), 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 Bert " (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 1 6 miles. 62 The Chinese phrase Icwai i cor-
This point, near the confluence of the responds with the Sanskrit sarana,
Ganges and Gh&grS, is deemed espe- " to take refuge in." Hence General
cially 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 VIL] THE DRONA STUPA. 65
of them strove to do so, they would be 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 saiiglidrdmas, mostly in ruins, but there are still some priests, who all reverence the doctrine of the Great Vehicle.
Going south-east from this 100 li or so, we come to a ruined stdpa, but still several tens of feet high. Formerly, after the Nirvana of Tath&gata, the great kings of the eight countries63 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 stdpa, and hence the name (of Drdna stdpa) was given it.65 Afterwards As"6ka- raja, opening (the stdpa), took the relics and the pitcher, and in place of the old 66 one built a great stdpa. To this
63 See above, pp. 40, 41. stores p'iny to karka. But it also
64 This translation is somewhat means a vessel or vase ; probably in forced. Literally the passage runs this case the Brahman's pitcher, thus — " honey - smearing - pitcher - Compare Fo-sho, v. 1408; see also within." Cunningham, Anc. Geog. of India,
65 The Drona sttipa (called the p. 442.
Kumbhan stdpa by Tumour, J. A. 66 Julien translates, "then he re- S. £., vol. vii. p. 1013) is said to have constructed the monuments and en- been built by Ajatasatru (Asdkdva- larged it ; " but in the original, as in ddna, translated by Burnouf, /n(roc£., all cases when speaking of Asoka's p. 372). It may have stood near a building, it is implied that he de- village called Degwara. It is named stroyed the old erection, and in its the " golden pitcher st&pa " by As- place he built " a great stdpa." It vaghosha, Fo-sho, v. 2283 (compare would be gratifying if we could as- Spence Hardy, Manual of Bud- certain the character of the pre- hism, p. 351). The Brahman himself Asoka monuments. They are said by is sometimes called Drona, or Dr6ha, Cunningham to have been " mere or Dauna. Drona corresponds with mounds of earth," the sepulchral the Chinese p'ing, a pitcher or vase, monuments of the early kings of the Julien, in a note (p. 383, n. i ), seems country even before the rise of Bud- to imply that Drona is simply a dhism. — Anc. Geog. of India, p. 449. measure of capacity, and so he re-
VOL. II. E
66 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
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 (VaiSali).
FEI-SHE-LI (VAis"iLi).
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 mdcha (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 sanghdrdmas, which are mostly dilapidated. The three or five 69 which still remain have but 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 ofVai^ali (or, called Vai^all) 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
67 The pilgrim must have crossed the Gandak on the west to the Ma-
the Gandak river, not the Ganges, hanadi on the east) from an early
This river flows within 12 miles of period ; how early we cannot say,
Degwara, the probable site of the but as early as the redaction of the
Drona stdpa. Vai.4ali, therefore, is Buddhist books at least. They may
to the east of the Gandak, and is have been allied to the Viddhals,
placed by Cunningham on the site the Yue-chi of Chinese authors,
of the present village of Besarh, (See/. R. A. £,*N.S., vol. xiv. part ii.)
where there is an old ruined fort 68 This is much in excess of the
still called Raja-Bisal-ka-garh, or actual measurement, even if the
the fort of the Raja Visala. It is country of Vrljji be included. But
exactly 23 miles north-north-east for these calculations of area or cir-
from Degw&ra. Vaisali was pro- cuit the pilgrim had no data except
bably the chief town, or the first in the ordinary statements of the
importance, of the people called people, which would be certainly
Vrljjis or Vajjis. These people were exaggerated.
a northern race who had taken pos- is) Julien proposes to substitute
session of this part of India (viz., four for Jive. I have kept to the
from the foot of the mountains to original, which is in accordance with
the Ganges on the south, and from Oriental idiom.
BOOK VIL] LION-PILLAR OF VAISALL 67
of the royal city (precincts) 5 or 6 li. is a sanghdrdma with a few disciples. They study the teaching of the Little Vehicle, according to the Sammatiya school.
By the side of it is a stifapa. It was here Tathagata de- livered the Vimalakirtti Sutra (Pi-mo-lo-kie-king\ and the son of a householder, Katnakara,70 and others offered precious parasols (to Buddha}.11 To the east of this is a st'Apa. It was here Sariputra and others obtained perfect exemption (became Arliats).
To the south-east of this last spot is a sttipa ; this was built by a king of Vaisali. 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)™
The records of India state: In this stdpa 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 stdpa, but at the moment when he began to do so, the earth trembled, and he dared not proceed to open (the stupa).
To the north-west is a stupa 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- at Sanchi (pi. xxviii. fig. i, Tree sure heap. It is sometimes restored and Serpent Worship) probably re- to Ratnakuta (B. Nanjio, Catalogue, fers to this stupa and its consecra- p. loss.); but, as before stated, the tion. The appearance of the men Chinese symbol for le&ta is hwui, not shows they were a Northern race ; tsi. Ratnakara is perhaps the same their hair and flowing hair-bands as Yasada. and musical instruments agree with
71 Yasada is generally represented the account given of the people of with a parasol over his head. Much Kuche (vol. i. p. 19, ante). It is of the later Buddhist legend appears stated both in the Pali and Northern to have been borrowed or adopted Buddhist books that the Lichhavis from the history of Yasada. PI. were distinguished for their bright Ixiii. fig. 3, Tree and Serpent Wor- coloured and variegated dresses and ship, probably relates to him. equipages. All the evidence seems
72 The Lichhavis of Vaisali ob- to point to these people being a tained a share of the relics of Bud- branch of the Yue-chi.
dha, and raised over them a stupa. 73 The Lichhavis were called (See Varga 28 of the Fo - sho- "lions." See Fo-sho, v. 1906. It hiny-tsan-king). The scene found would seem that the four animals
68 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
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 stttpa ; 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 stttpa ; 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 sanghdrdma 3 or 4 li is a stdpa ; this is the old site of the house of Vimalakirttt (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 Vimalaklrtti preached the law when he was sick.
Not far from this is a stdpa ; this is the site of the old residence of Eatnakara (P'ao'tsi).78
Not far from this is a stttpa ; 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. II, 12, are kha-chetiyani, of which we read in
typical of the four regions respec- the Boole of the Great Decease, and
tively ; the " lion " would therefore elsewhere. (Compare Sac. Bks. of
typify Northern nations. the East, vol. xi. p. 4.)
74 This scene is also found at 77 Julien translates — " Tradition Sanchi (pi. xxvi. fig. 2, Tree and has preserved for it the name of Serpent Worship). It is on the same ' piled-up stone' (Asmakuta?)." But pillar as the consecration scene there is no symbol for " name ; " it alluded to above. The pillar was is simply " tradition says." Julien evidently the work or gift of the has omitted the title of "house- Vaisali people. holder " (chang-che).
75 Vimalakirtti is explained by 78 There is some difficulty in re- the Chinese equivalents wu kau storing P'ao tsi. Julien, in the pas- chiny, i.e., undefiled reputation. He sage before us, restores it to Rat- was a householder (chang-che) of nakara, but in note I (same page) Vaisali and a convert to Buddhism, he restores the same symbols to There is little said about him in Ratnakuta.
the books ; but he is supposed to A 79 For an account of the lady- have visited China (Eitel, Handbook, Amra, see Fo - sho - hing - tsan - Tdny, sub voc.) varga 22. Julien restores the ex-
76 This was probably one of the pression to " daughter of the Amra " Vajjian shrines, Chetiyani or Yak- (Amradarika). It may be so ; but
BOOK vii.] MARA'S TEMPTATION. 69
To the north of the sanghdrdma 3 or 4 li is a stupa ; this indicates the place where Tathagata stopped when about to advance to Kuslnagara to die, whilst men and Kinnaras followed him.80 From this not far to the north- • west is a sttipa; here Buddha for the very last time gazed upon the city of Vais"ali.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-ghi,82 which she gave in charity to Buddha.
By the side of this garden is a sttipa; 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 of the East, vol. xi. p. 64, and vol.
natural. She is called the " Mango xix. p. 283.
girl" in the Southern records (Sac. 82 Or, the lady Amra ; for an ac-
Books of the East, vol. xi. p. 33), and count of the gift of the garden, see
the Chinese would bear this trans- Fo-sho as above.
lation. She was a courtesan, and 83 For an account of this incident
otherwise called Ambapali. For an compare Fa-hian, cap. xxv. ; Sac.
account of her birth and history, see Books of the East, vol. xi. p. 41, and
Manual of Budhism, p. 327 ss. vol. xix. p. 267.
80 The Kinnaras are said to be the 84 This interview of Mara (called
horse-faced musicians of Kuvera Pisuna, the wicked one, in the
(Eitel,sw6 voc.}; but the Chinese sym- Chinese version, S. B. E., vol. xix.
bols describe them as "something dif- p. 267) is again found among the
ferent from men." They may be seen Safichi sculptures on the Vaisali
figured in the sculpture at Sanchi, pillar, pi. xxvi. fig. I, lower scene.
pL xxvi. fig. i, where they are com- Mara is known by the escort of
ing to the place where Buddha stop- women, his daughters ; he is here
ped (figured by the oblong stone) ; standing in front of the tree which
this is another sculpture of the Vais- symbolises Buddha's presence. His
all pillar, and illustrates the notice appearance and escort here are the
in the text. same as in pi. xxx. fig. i, upper part ;
31 The incident connected with he is there represented above the
Buddha's last look at Vaisali is nar- scene of rejoicing among the Devas
rated, Fa-hian, cap. xxv. ; Sac. Books of the Trayastrimsas heaven around
70 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
yration} are as numerous as the dust or the sands. This surely is the time to partake of the joy of Nirvdna." Tathagata taking some grains of dust on his nail, asked M&ra, 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 incursion of these people into India great renunciation ; he is fitly placed than is generally allowed, the date above that heaven as being the " lord of the Southern books of Buddh- of the world of desire," and therefore ism (the book of the Great Decease always described as occupying the and others), which contain accounts upper mansion of this tier of heavens, respecting the character, habits, and His distress and rage are indicative dress of the Lichhavis (which corre- of his condition of mind in know- spond with the Northern accounts), ledge of Bodhisattva's renunciation, must be brought down considerably If the four identifications on this later than the assumed date of the re- pillar are correct, we may conclude daction of the Pali canon. But, on that the people of Vais'ali were a the other hand, if it be true that the Northern people allied to the Yue- incursion of these people took place chi, which illustrates the observa- when Pataliputra was strengthened tion of Csoma Kdrosi, "that Tibe- as a fortified outpost to repel their tan writers derive their first king advance, i.e., about the time of Bud- about 250 B.C. from the Litsabyis dha, then we must allow an early or Lichhavis " (Manual of Budhism, advance on their part into India, p. 236, note). The Sakya family of We know they were regarded as Buddha is also said to belong to this intruders, for Ajatasatru, king of tribe. Mtmoire by V. de St. Martin, Magadha, was desirous to attack p. 367, note. The symbols used by and root out " these Vajjians," and the Chinese for the Yue-chi and it was he also who strengthened the for the Vrfj jis are the same. Unless city of Pataliputra. The question we are to suppose a much earlier deserves consideration.
BOOK vii.] V A IS A LI— THE THOUSAND SONS. 71
Mara so fascinated you that you did not then ask me to remain in the world. Mara-raja 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 Fan-yu-wang (Brahmadatta-raja87) 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 w If yu be taken in the sense of Books of the East, vols. XL and xix. " given," Brahmadatta may be the
86 Compare Fa-hian, p. 97 (Seal's right restoration. Julien proposes edition). Julien has no notice of Brahmanadita doubtfully.
" the father" of the children : per-
72 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
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., VaisSali). Brahmadatta-r&ja 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 courage (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 family88 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 VIL] VA ISA LI TO KUSINA GARA. 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 stdpa. A bright light is from time to time reflected here. Those who ask (pray] in worship obtain their re- quests. The ruins of the turretted preaching-hall, where Buddha uttered the Samantamukha 89 dhdrani and other stitras, 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 sttipas — the exact number has not yet been determined. Here a thousand Pratyeka Buddhas (To-kio) attained Nirvana, Both within and without the city of Vais'alt, 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 sttipa. 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-fo-lo-ni-1cing; this is a 9" For an account of the division
section of the Saddharma pundarika of Ananda's body consult Fa-Man,
Sutra, but we cannot suppose that cap. xxvi.
any portion of this work is as old as 81 For this event see Fa-hian, 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 Vai&lli, or a little less, is an old and long-deserted city, with but few inhabitants. In it is a stdpa. This is the place where Bud- dha dwelt when, in old days, for the sake of an assembly of Bodhisattvas, men, and D6 vas, he recited an explanatory jdtaka 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 Ms 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 15 li, we come to a great stdpa. It was here the convocation of the seven hun- dred sages and saints was held.94 One hundred and ten years after the Nirvdna of Buddha there were in Vai^ali some Bhikshus who broke the laws of Buddha and perverted the rules of discipline. At this time Ya^ada (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 ; K6vata (Li-po-to) Ayushmat was stopping in the country of Han-jo (Kany^kubja?96); Sala97 (Sha-lo) Ayushmat was stopping in the country of Vai^ali ; 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 Se'nart, La Legende du Buddha, yapitakam, vol. i. ; Abstract of Four pp. 20 ff. Lectures, p. 83, ss., &c.
93 These marks of decay were the 9B So the Chinese Chang-lo may first white hairs that appeared on be rendered.
his head, On seeing these he re- 9G 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.] SVETAPURA SANGHARAMA. 75
was stopping in the country of Sha-lo-li-fo (Salaiibhu ?) : all these were great Arhats, possessed of independent power, faithful to the three pitakas, possessed of the three enlightenments (mdy&s), of great renown, knowing all that should be known, all of them disciples of Ananda.
At this time Ya6ada sent a message to summon the sages and saints to a convocation at the city of Vais'ali. 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-poiver-das- abdla). Now then, learned sirs, you know well the points of error; you are well acquainted with the teaching of the highly virtuous (bhadanta) 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 sanghdrdma 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 sttipa built by Asoka-raja. It
76 RECORDS OF WESTERN COUNTRIES. [BOOK vn.
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 sanghdrdma 30 li or so, on either (south and north) side of the Ganges river there is a stupa; this is the spot where the venerable Ananda divided his body between the two kingdoms. Ananda was on his father's side cousin of Tathagata. He was a disciple (saiksha98) 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 Kas*yapa 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 sutra 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 Vaisali,
98 In Chinese, To-wan. He was the son of Suklodana-rdja.
BOOK vir.] 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 Vaisali, 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 Nirvdna. 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 sttipas over the relics and paid them religious worship.
Going north-east from this 500 li or so, we arrive at the country ofFo-li-shi (Vrijji).99
FO-LI-SHI (VKlJJl).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 Vrfjjis 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 Geog., p. 449. Sacred Books of the the Lichhavis, dwelt at Vaisali. East, xi. 2 ss.
They were republicans, and, if we
78 RECORDS OF WESTERN COUNTRIES. [BOOK vir.
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 san- ghdrdmas ; the disciples (priests) are less than 1000. They study assiduously both the Great and Little Vehicles. There are several tens of Deva 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 sttipa 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, but Tathagata being then in the country of Vais'ali, 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 Julien 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. Geoff., p. 445. The dotos respecting the veneration of
interesting account the last writer the Skythiansf or the tombs (mounds)
gives of the old mounds or ttdpas of their ancestors (Melpomene, 133).
BOOK vii.] THE VAJJIAN FISH-MONSTER. 79
On this the great congregation surrounding him, by their spiritual power passed through the air and caine 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 (the fisli), " 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 books 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 vir.
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. Repenting 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 100 li, we come to an old city, on the west of which is a stdpa built by Asoka-raja, in height about 100 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 sttipa ; here Buddha, for the sake of the Bhikshus, established some rules of discipline. West of this not far is a stttpa 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 (NipAL).
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
revolting. There are believers and heretics mixed to- gether. The sanghdrdmas and Deva temples are closely joined. There are about 2000 priests, who study both the Great 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,102 (An- clm-fa-mo), who was distinguished for his learning and ingenuity. He himself had composed a work on " sounds " (&abdavidyd) ; he esteemed learning and respected virtue, and 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 Yai^ali, 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 be inclined to place Amsuvarman's
only Amsuvarman in the lists reign about A.D. 580-600. His sis-
of Nepal dynasties is placed by ter Bhogadevi was married to a
Prinsep immediately after &vadeva, Prince Surasena, and by him was the
whose date he adjusted tentatively mother of Bhogavarman and BhSg-
to A.D. 470. In Wright's lists Siva- yadevl. Amsuvarman was probably
deva is omitted, and Amsuvarman succeeded by Jishnugupta, of whom
stands at the head of the Th&kuri we have an inscription dated Sam.
dynasty. In an inscription of Siva- 48. If these dates refer to the Sri
deva, Amsuvarman is spoken of as Harsha era, then Amsuvarman ruled
a very powerful feudal chieftain, who about A.D. 644-652 — at the close of
probably ruled at first in the name the lifetime of Hiuen Tsiang — which
of Sivadeva, but afterwards assumed is rather late. See Wright's History
the supreme power ; and in other in- of Nepal, p. 1 30 f . ; Prinsep's Ind.
scriptions dated Sam. 39 and 45, he Ant., vol. ii., U. T., p. 269; Ind.
is styled king, and the traditional Ant., vol. ix. pp. 169-172.
account says he married the daugh- 103 But the pilgrim does not ap-
ter of his predecessor and began a pear himself to have gone into Nepal,
new dynasty ; but it makes him He went to the capital of the Vrtj-
contemporary with Vikramaditya of jis, and there speaks from report.
Ujjani (? cir. 540 to 580 A.D., Max His return therefore must be calcu-
Miiller, India, p. 289). From lated from this place. Hiuen Tsiang's allusion we should
VOL. II. F
BQOK 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 but 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 n.onn the chief city 3 This appears to be the rice or capital. called Alahdtdli and Svgandhika,
2 Yih, the towns ; Julien gives (Julien). villages.
BOOK vm.] PATALIPUTRA. 83
lives were incalculably long, it was called Kusumapura (K'u-su-nio-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 Pataliputra5 (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) ° 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-ch'a-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 6 So it seems, from the story Hiang-hu-kong-sh'ing, — the city, or following, the passage must be royal precinct, of the scented flower understood. Julien confines the (kusuma). meaning to his " studies " not yet
5 The text seems to refer the completed. But there would be foundation of this city to a remote no point in the pretended marriage, period, and in this respect is in if that were his regret, agreement with Diodoros, who says 7 This is the natural translation (lib. ii. cap. 39) that this city eiri- of the passage, and makes good (pavfardTti ifal /ze-ytorTj was founded sense without the alteration pro- by Herakles. The Buddhist ac- posed by Julien.
counts speak of it as a village, 8 That is, they made the tree the
Pataligama, which was being streng- father-in-law of the student ; in
thened and enlarged by Ajatasatru, other words, he was to marry the
contemporary of Buddha, for the daughter of the tree, a Patali flower
purpose of repelling the advance of (Bujnonia suaveolcns). I can find no
the Vrijjis. See Sac. Books of the authority for Julien's statement that
East, vol. xi.pp. 1 6, 17; Bigandet, Life the word son-in-law corresponds to
of Gaudama, p. 257 ; Fo-sho-hing- Pdtali ; this statement is also re-
tsan-king, p. 249, n. 3 ; Cunningham, peated by Eitel, Handbook, sub voc.
A nc. Geoy. of India, p. 453. PAtala.
84 RECORDS OF WESTERN COUNTRIES. [BOOK vm.
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.
BOOK vm.] ASOKA-RAJA. 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 Kusumapura10 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 sou 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 As"6ka (Wu-yau) raja made " a hell." In the hundredth year after the Nirvdna of Tathagata, there was a king called Asoka ('0-shu-kia), who was the great-grandson of Bimbisara-raja.11 He changed his capital from Raja- grlha 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 the son of the king. See Cunning-
Kusumapura was not on the same ham, Anc. Geog., p. 453. site as Pataliputra. Rajagrlha was n Hiuen Tsiang uses in this pas-
the capital in the time of Ajatasatru, sage the phonetic equivalents for
and it was he who strengthened Pa- Asoka, '0-shu-lda; on this Dr. Old-
taliputra. In the next clause it is enberg founds an argument that
said that Asoka changed his capital the king referred to is not Dharma-
from Rajagrlha to Pataliputra. He s6ka, but Kalasoka( VinayaPitakam,
is described as the great-grandson of vol.i.,Introd.,p. xxxiii.n.) But a note
Bimbasara, and therefore the grand- inthetextstatesthat'O-sAw-^iaisthe
son|of Ajatasatru. The Vdyu Purdna Sanskrit form of Wu-yau; the latter
states that Kusumapura or Pataii- in the Chinese form, signifying "sor-
putra was founded by Raja Uda- rowless." For Bimbisara, see p. 102,
yasVa, the grandson of Ajatasatru; n. 41. but the Mahdwanso makes Udaya
86 RECORDS OF WESTERN COUNTRIES. [BOOK.VIIT.
passed, and now there only remain the old foundation walls (of the city). The sanghdrdmas, Deva temples, and sttipas 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£6ka (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 man13 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" (Arliatship). Then the infernal
12 This may refer to Kusumapura, man ; Julien has ' ' un troupe de
the "flowery palace" city, or to the scel^rats." 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 vm.] THE EARTH-PRISON OF ASOKA. 87
lictor said, " Now 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 sttipa. 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 Shai pao, the distinctive or simulated relic -box, but represents strong ornament. It seems to refer the first heaven, or the Trayastrim- to "the tee' (hti)," as it is called; sas 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 Sanchi 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 pL 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- tas, or kshetras) above the Trayas- mit of the st&pa is not, however, a triiiiKas heaven.
88 RECORDS OF WESTERN COUNTRIES. [BOOK vm.
first (or, one) of the 84,000 (stdpas). A36ka-raja erected it by the power (merit) of man 16 in the middle of his royal precinct (or palace). It contains a ching (measure) of relics of Tathagata. Spiritual indications constantly manifest themselves, and a divine light is shed round it from time to time.
After King As"6ka had destroyed the hell, he met Upa- 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 stttpas"
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 my good actions in former states of life, the highest amongst them. (/ 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 As'oka 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 Updya, expedients or skilful use Kanishka is said also to have been of means. converted by the relation of a predic-
19 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 VIIL] 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 stttpas 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. A£6ka- raja (Wu-yau-wang) having opened the stdpas 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 st'&pas" The king having received these intructions, gave orders accordingly to the genii to expect the ap- pointed day.
Meantime the king, A66ka, 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 vnr.
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 sttipas had been built for completion, all (the genii2*) observing this event, at the same moment concluded the meritorious under- taking.
By the side of the sidpa, 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 Ku^inagara, 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 be a King A£6ka;26 he shall build here his capital and establish his court ; he shall protect the three religious treasures and command the genii."
When As'oka (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- M 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 . Dharmas'oka (see above, note 1 1 ), re-
25 The circle-sign is the phdkra; lates to 0-chu-kia or Kalasoka, 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 As"6ka as though referring to the instead of on the right and left same person, using either '0-shu-kia imprint of the feet. or '0-yu, or Wu-yau, indifferently.
BOOK vin.] PILLAR INSCRIPTION. 91
their own country; but although the stone is not large, they could not move it at all.
Lately SaSaiika-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 sMpa, 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., "As'oka-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 As'oka- raja commanded the genii to build for his brother who' had become a recluse. Early in his life As"6ka had a half-brother (mothers brother) called Mahendra27 (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 Icing], and remonstrated thus, "Your 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, Turnour 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 vm.
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 As"6ka-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 Arhat] ; 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).
As"6ka-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 VIIL] 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. A66ka- 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. A66ka- 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-hian, chap, xxvii.
94 RECORDS OF WESTERN COUNTRIES. [BOOK vin.
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 stupas. The records of India state, " In old time, when As'oka-raja built the 84,000 stupas, there was still remaining five measures of relics. Therefore he erected with exceptional grandeur five other sttipas, re- markable for their spiritual portents (miraculous exhibi- tions), with a view to indicate the fivefold spiritual body of Tath&gata.30 Some disciples of little faith talking together argued thus, 'In old time Nan da- raj a31 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 stupas 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 (sift), Dhana-nando, because he personally vedand (sheu), sarfijndna (siany), devoted himself to the hoarding of ednskdra (king), vijndna (chi). treasure (Max Miiller, Hist. Anc.
31 This refers to Nanda, 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 via.] THE OFFERING OF ASOKA. 95
To the south-east of the old city there is the sanghd- rdma called K'iu-cha-'o-lan-mo32 (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 sttipa called 30-mo-lo-kia (Amalaka), which is the name of a fruit used as a medicine in India. King A66ka 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 ^ 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 tion is difficult. Julien translates it must not be confounded with the as though the king were amused as Kukkutapadagiri, near GayiL See he played with the fruit, until he Fa-hian, cap. xxxiii. p. 132 n., also had reduced it to a half. This transla- Arch. Survey of India, vol. xv. p. 4 ; tion is more agreeable to the text. Ind. Ant., vol. xii. p. 327; compare But, on the other hand, in AsVagho- also Julien's remark (p. 428, n. i). sha's rendering of the story, he says
33 It may be "ministers;" the that the minister offered the king story of the text is found among a half Amala fruit, to bestow in Asvaghosha's sermons. It is No. 26 charity. The translation I have as given in the Abstract of Four given requires the substitution of Lectures, p. 103. tan (to give in charity) for Ian
34 In a trifling way. This transla- Booked or thoroughly dressed).
96 RECORDS OF WESTERN COUNTRIES. [BOOK vm.
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 If ing) 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 : " AsSoka-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 stdpa, in the middle of an old sanghdrdma, is a stilpa; it is called " establishing the sound of the ghantd (Kin-t'i)." At first there were about 100 sanghdrdmas 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 loooto 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 Bodhisattva in 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) D6va, a man illustrious for wisdom and spiritual energy. This man, arousing himself to action, said, "At Vaisali 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. II. G
98 RECORDS OF WESTERN COUNTRIES. [BOOK vnr.
the gliantd. I ain bold enough to wish to overturn the mountain of heresy and to light the torch of true religion."
Nagarjuna replied, " The heretics of Vai£ali 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 Nagarjuna 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 tlo 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 Srarnana 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 narrowly).
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 sanghdrdma, intending to stop there.
BOOK viii.] DEVA 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 ghantd) 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 sanghdrdma, 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 shoulcf not be sounded any more, and this is twelve years since."
D6va 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 vm.
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 (0-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 Urdhman) thus : " This Bra'hman 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 Suhrld Ukha (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 vm.] ASVAGHOSHA. 101
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 vidyds 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, Alvaghosha 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 vin.
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 sanghdrdma, 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 prayers39 in worship. There are traces where the four past Buddhas sat and walked to and fro.
To the south-west of the old sanghdrdma about 100 li is the sanghdrdma 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
38 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 (Anc. Geog. of Ind., p. 456) will be explained.
39 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 ski may represent da as in Chandaka. It might also be made to represent Darsika, and as the last descendant of Bimbisara- raja was Naga-disaka, 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. 21 1). In this last passage Hiuen Tsiang notices that there was an eminent priest called Prajnabhadra 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 Miiller 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 Bimbo1 (Bryonia grandis), (see ante, p. 85) his descendant Nagadasaka, who appears to have preceded the nine Nandas ; he seems to be the same as Maha-Nandin. Conf. R. David's Numis. Orient., pp. 50 and 45. Is he the same as Kal&soka ? Lassen, Ind. Alt., vol. i. p. 859, &ndAnh., p. xxxviiL
BOOK vni.] CLOUD-STONE MOUNTAIN. 103
together in crowds, and reaching so far, abide in this sanglidrdma. There are 1000 priests in it who study the Great Vehicle. In the road facing the middle gate there are three vihdras, 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 vihdra 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 vihdra 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 Rlshis 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 sttipa 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 be born)** he rested on this rock, and entered here the samddlii 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 ** The phrase Kiang shin, de-
Durga. Ind. Ant., vol. x. p. 273. scend spiritually, is generally ap-
43 Yun shih 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 vin.
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 stttpa 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 Rlshis and spiritual saints accompany them in a body, praising and worshipping.
On the eastern summit of the mountain there is a stdpa. 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 o, sanghdrdma ; it is flanked by a high precipice, and the lofty walls and towers s.tand 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 followed the law of the Sankhya (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 dues ?).
BOOK vni.] GUNAMATI. 105
At this time in Southern India there lived Gunamati45 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 M a d h a v a
c o
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- (nirodha) ; (4) the way or means tiie and wisdom " (Tihhwui). (mdrga). See Childers, Pali Diet.,
46 The four truths, the founda- sub voc. Ariyasaccam ; Burnouf, tion of the Buddhist dogma, are — Lotus, p. 517; Manual of Budhism, (i) the truth of " suffering" (duh- p. 496 ; also Julien in loco, n. I. Ma) ; (2) the increase or accumula- 47 That is, the two towns he held tion of misery from the passions in feoffment.
(samudaya) ; (3) the extinction or ** Would have no intercourse with destruction of suffering is possible him.
106 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 31 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 co«ne 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 £0 As we both aim at pure con- brother " is applied to the Buddhist duct, convert. The word Brahman also 61 A pure believer
BOOK viii.] DEATH OF MADHAVA. 107
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 be 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, but 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 Guija- parenthetical, and is introduced to mati.
loS RECORDS OF WESTERN COUNTRIES. [BOOK vin.
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. Now then, in this case, 0 king, let the descendants of Madhava's territory for a thousand generations employ themselves in the service of a sanghdrdma. Your in- structions will extend, then, from age to age, and your reputation will be immortal. Persons of 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 sanghdrdma 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 obeying 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 vm.
to hide their disgrace and clip their wings. From this time forth the sanghdrdma 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 whicli is a convent called (the sanghdrdma of) Silabhadra (Shi-lo-po-t'o-lo).5a This is the convent which the master of s"dstras after his victory caused to be 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 s"dstras 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 sanghdrdma 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 name translated by Kumarajiva, and
of moral conduct." recited by Fa-hian at the Vulture
64 To assume the soiled or coloured Peak near Rajagriha) ; it was
robes of a mendicant. brought to China and translated
55 He inquired as to " the ex- A.D. 705. In the commentary
treme point of the end of all." This (k. viii. fol. 30 b) it is said, " This
idea of " a terminal fixed point of s&tra was brought from India and
all things " (yih-tsai-sse kau-keng belongs to the Murdhabhishikta
kin-leu) corresponds to the Sanskrit school (Kun teng pu). According
dhruva, and may be rendered " final to Colebrooke (Essays, p. 272), the
truth." It is the name of a Sama- Murdhabhishiktas were a mixed
dhi ; it is also used as a definition class sprung from a Brahmana and a
of Nirv&na ; it is the formal defini» Kshatriya girl. The school named,
tion of the title of a well-known therefore, was probably founded on
Buddhist sutra, the S'urangama. In a mixture of Brahman and Buddhist
this connection it denotes the inves- doctrine. Now Nalanda was espe-
tigation of the highest (mystical) cially a place of study both for the
truth. This sutra was written at Brahmanical and Buddhist books
Nalanda ; it was probably the work (Edkins, Chinese Buddhism, p. 289).
of Dharmapala (it must not be con- This school, therefore, probably origi-
fused with another work of the same nated there.
BOOK viii.] SILABHADRA. iir
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 56 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 sdstras;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 Mahdvddt. m
the law. 5S That is, since the death of
57 Ta lun sse, explained by Julien Buddha.
H2 RECORDS OF WESTERN COUNTRIES. [BOOK vin.
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 Sdstras, 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 sanghdrdma, 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 sanghdrdma of Sila- bhadra about 40 or 50 li, and crossing the Nairanjana60
59 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 sangJidrdma 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 Gaya (Cunningham, Anc. Geog.,
bound to the service of the priests. j>. 457).
BOOK viii.] MOUNT GAYA. 113
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 Rlshi. The king 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 Gay& (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 s^tras.
To the south-east of Mount Gaya is a stdpa. This is the spot where Kas"yapa (Kia-she-po) was born. To the south of this stdpa are two others. These are the spots where Gayakas"yapa (Kia-ye-kia-she-po) andNadikaS- yapa (Nai-ti-kia-she-po) sacrificed as fire-worshippers.68
61 Now called Brahma-GayS to Tsiang's figures.
distinguish it from Bauddha-Gaya, 62 Restored to Ratnamegha SUtra
the place •where Buddha reached by Julien.
enlightenment. The distance from 63 For an account of the three
Patna to GayS, is 60 miles by the KMyapas and their conversion see
highroad, about 70 by the route Fo - sho - king -tsan- kiny, 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
2OO li from Patna, and therefore Worship, pi. xxiv. fig. I. cannot test the correctness of Hiuen
VOL. II. H
H4 RECORDS OF WESTERN COUNTRIES. [BOOK vin.
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 (ofSujatd). 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,' 65 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 D§va of the pure abode (&ud- dhavdsas) 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.' w 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
68 Vajra samddhi, because it spoken by the Deva. Julien trans- penetrates all conditions of being lates it differently.
BOOK viii.] THE BODHI TREE. 115
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 JBddhi 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 stdpas. 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 shorb from north to south. It is about 500 paces round. Eare trees with their renowned flowers connect their shade and cast their shadows ; the delicate sha ** herb and different shrubs carpet the soil. The principal gate opens to the east, opposite the Nairaiijana 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 sanghdrdma. Within the sur- rounding wall the sacred traces touch one another in all directions. Here there are sttipas, in another place vihdras. 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 Bddhi
68 The Sha fso is the Cypcrus iria of Linnaeus (Doolittle's Handbook, ii. 432).
ii6 RECORDS OF WESTERN COUNTRIES. [BOOK vnr.
tree is the diamond throne (Vajrdsana). 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 100 paces or so. On this the thousand Buddhas of the Bhadra-kalpa have sat and entered the diamond Samddhi ; 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 and1 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 Nirvdna 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 (Avalokites'vara) 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 B6dhi tree above the diamond throne is the same as the Pippala 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 (Samyak sambddhi} tree of knowledge (Pu-ti-JSodhi). The bark is of a yellowish-white colour, the leaves and twigs
BOOK viii.] 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- vdna-da.y (of the Buddhos) the leaves wither and fall, and then in a moment revive as before. On this day (of the Nirvdna ?) 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 Nirvdna, of Tathagata, when ASoka-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 burn 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." Asoka-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 put it down. A36ka-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
ii8 RECORDS OF WESTERN COUNTRIES. [BOOK vfli.
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 10 feet, which still remains visible. In late times Sas'anka-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 Bddhi 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 A£6ka-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 10 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 B6dhi 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
69 There is no mention made of called "a precious pitcher "or "a pre- " figures of Buddha." cious gourd." But see note at end of
7u Myrobolan-embilc ; 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 Avalokite^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 As"6ka-raja at first built a small vihdra. Afterwards there was a Br&h- 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 if). The Bodhi tree is the place for attaining the fruit of a Buddha. You should straightway return there, and by the Bddhi 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 vm.
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, " For the purpose of doing this, what do you require ? "
"Place in the vihdra a pile of scented earth and a lighted lamp ; then when I 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 12 feet 5 inches broad. The figure was n 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}. Now 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 vm.] 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 bear witness for you ? ' 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.
Sas*arika-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 I do?"
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 Bhtimisparia mudrd.
122 RECORDS OF WESTERN COUNTRIES. [BOOK vnr.
concealed figure) ; then on the interposing wall he drew a figure of (or, he made a figure of)72 Mahe6vara-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 (u nextinguishecF) .
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 mear>6 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 Vais"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 Vais*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 Bddhi tree is a spot where Buddha walked up and dqwn. 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
78 Julien thinks a. translation should be adopted that would apply equally to a statue or a picture.
BOOKvrn.] 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 iu a great vihdra, 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 D^va-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 B6dhi 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 Bddhi tree is a stupa about IOO feet high, which was built by As'oka-raja. Bodhis- attva having bathed in the Nairanjan^ 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 ? "
I24 RECORDS OF WESTERN COUNTRIES. [BOOK vni.
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 (miraculously) in- dicating his holiness.
To the east of the Bddhi tree, on the left and right of the great road, there are two stupas (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 vihdra 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 be 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. Iviii. 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
PHh, and in other legendary lives of a description of the great temple of
Buddha. Gay& built by a king of Ceylon, see
74 To accept the letter inviting Euddlia Gayd, by Dr. Raj. Mitra.
BOOK vm.] THE MAKARA FISH. 125
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 B6dhi 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 (srfahthi} 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 vm.
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 stdpa and prepared their religious offerings, and they covered the sttipa from top tp bottom wi'th 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 Bddhi 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 stupa 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 sttipa 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 stdpa by the side of a Nyagrodha (ni-ken-liu) tree. Beside it there is a vihdra 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- ^ Can this be the scene repre-
tions ; the same as kwai-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 B6dhi tree at each of the four angles is a great stdpa. 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 stttpa ; 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 stdpa where the girls boiled the rice; by the side of this stttpa Tathagata received the rice. Outside the south gate of the Bddhi 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 sttipa ; this is where Tathagata put on (?) the old garments offered him. Still to the south in a wood is a sttipa; 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, Brahmci (Fan), the lord of some are not yet fit to be taught,
the "Sana world" (Mahabrahma Sa- others are being made fit, whilst
hSmpati), 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. [BOOK 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 Tathagata 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 N&ga.
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.
Both 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 stttpa; 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 vm.] 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 stdpa. 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 st'Apa 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 D6va 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 sttipa. This is the spot where the four Deva-rajas presented (Buddha) with apdtra. 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 (liu-li), cornelian (ma-nao), amber (Jcu-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. II. I
130 RECORDS OF WESTERN COUNTRIES. [BOOK vm.
their palaces and brought as an offering stone pdtras, 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 stdpa. 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 sHpa. 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 sttipa. Here Tathagata converted Uravilva-Kas'yapa (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., Kas*yapa) to submit to his teaching. On this occasion, when 500 followers of Uravilva- Kas'yapa had requested to receive the instruction of Buddha, then Kas"yapa 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 JSTairanjana river their articles of worship (service or use). When Nadl-Ka^yapa (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 vm.] THE INUNDATION MIRACLE. 131
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 Kasyapa brothers were converted is a stupa. This is the place where Tathagata overcame the fiery Na"ga to which Kasyapa 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 Samddhi, 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 stdpa. This indicates the spot where Kasyapa went to save Buddha during an inundation. The Kasyapa 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 Kasyapa, seeing the clouds and
79 I.e., the methods Buddha had used for their conversion.
132 RECORDS OF WESTERN COUNTRIES. [BOOK vm.
rain, calling his 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 B6dhi 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, O 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 B6dhi tree is a sttipa. 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 ;
80 See Tree and Serpent Worship, pi. xxxi. fig. 2.
BOOK viii.] THE GREAT TEMPLE OF GAY A. 133
sand and hailstones fell like lances, and were as arrows flying 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 Bodhi tree is the Mahabodhi sanghdrdma. It was built by a former king of Sirhhala (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 wJien) 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 viif.
he 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, but 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 king 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 Sirhhala salutes the king of India (Maha Sri ra"ja). 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
BOOK VIIL] THE KING'S PROCLAMATION. 135
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 (Bddhi) 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 sanghdrdma, 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 vm.
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 Wass. 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 sanghdrdma " 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 -(- 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. ii 8.
With reference to the translation on p. 118, where the Chinese symbols '0-mo-lo-kia-ko have been rendered the "Amalaka fruit," as though this were the surmounting ornament of the great vihdra at
82 The district of the penance of Buddha.
BOOK VIIL] NOTES. 137
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 Karka, " 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 Avalokites'vara, " possessed of a thousand hands and a thousand eyes "). This explains the statement of Dr. Burgess (Ajantd Caves, xvii. § iv.) : " Avalokites 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 Karka. In the illustration of the pavement slab of the great temple of Gaya (i.e., the viJidra under present notice) given in the first volume of the Archaeological Survey of India, pi. vi. (following p. 8), there is the figure of a devotee praying in front of a st-Apa, 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 Gaya" was built between the time of Fa-hian and Hiuen Tsiang. The crowning member or stone of a temple spire is called Amalcdila, 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 Nairanjana (Ni-len-shan-na) river, in the middle of a wood, is a stdpa. To the north of this is a pool. This is the spot where a perfume elephant (Gandhahasti) * 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. 3 The ruins of the sttipa and the Consult also Monier Williams, Sansc. lower portion of the shaft of the Diet., sub voc. Gandhadvipa. pillar raised on the spot where the
2 Tui i shuh seems to imply that young elephant was taken still exist he had changed his place of abode, at Bakror, on the eastern bank of and so was at a loss to find his way the Lilajan river, about one mile to about ; or it may simply mean, " In the south-east of Buddha GayS the lapse of time it happened that," (Cunningham, Anc. Geoy., p. 459). &c. So Julieu translates it.
BOOK ix.] UDRA-RAMAPUTTRA. 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 bound 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 (pooT) is a stijipa, before which is built a stone pillar. In this place the Buddha K a 6 yap a (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-ho5 (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-Eamaputtra (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-Eamaputtra, 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 Panchdbhijfids ; see Childers, before his penance (Fo-sho-hing-tsan- Pali Diet., sub voc. Abhinnd; Bur- Icing, varga 12) ; but it is uncertain nouf, Introd., p., 263 ; Lotus, pp. 820 whether he is the one referred to in ff.
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. Now 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 Samddhi, 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-RAMAPUTTRA. 141
utmost aim should be 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-Kama- 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 his 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-fi-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 that 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." ls
To the east of Mahi river we enter a great wild forest, and going 100 li or so, we come to the Ki'u-ki'u-cha- po-to-shan (Kukkutapadagiri, the Cock's-foot Mountain). It is also called Kiu-liu-po-to-shan (Gurupadah giri14). 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-Kas*yapa dwells wrapped in a condition of Nirvdna. People do not dare to utter his name, and therefore they speak of the " Guru-padah " (the venerable teacher.}™ Maha-Ka£yapa was a Sravaka and a disciple (or
" Nevasannanasanna " (see Childers, 3 li to the south of Gaya, probably a
Pdli Diet, sub voc. From the history mistake for 3 ydjanas to the east
given in the Fo-sho-king, it would (see Fa-hian, Seal's ed., cap. xxxiii.
seem that this refinement of language n. l). It has been identified by
as to the character of the highest Cunningham with the village of Kur-
heaven is due to Udra-Ramaputtra. kihar (vid. Arch. Survey, vol. i. pp.
13 That is, although he is now in 14-16 ; vol. xv. p. 4 ; and A nc. Geog. the highest heaven of substance 2nd., p. 460). This hill of the cock's (bhuva), where his life will last foot must not be confused with the 80,000 great kalpas (an incalculable sanghdrdma of the cock-garden near period), yet he is not saved from Patna. There is no evidence that future misery. This exhibits the there was a hill near this last esta- character of Buddha's conception of blishment, -and it is nowhere called Nirvdna, that it is a condition free the Kukkuta - pdda vihaTa. The from any possibility of a return to quotation made by Julien (vol. ii. mundane or other bodily form of 428 n.) refers to the hill near Gaya ; existence. so also does the note of Burnouf,
14 That is, the Mountain of the Introd., p. 366. See also Schiefner's Venerable Master, i.e., K&syapa. Lebensbeschreibung Qdkyamuni's, p. Pada is here added as a token of 278 ; Ind. Ant., vol. xii. p. 327. respect, as in Deva-padah, Kurna- 15 This is a difficult passage, but rila-padah, &c. It seems to have been the sense is evident. Kilsyapa dwells called the Cock's-foot from its shape, in the mountain awaiting the arrival the three peaks or spurs resembling of Maitreya ; he cannot therefore the foot of the cock. Fa-hian places it have passed into complete Nirvana.
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 Kasyapa 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 Mahdnirvdna), I lay on you the charge of the Dharma Pitaka. Keep and disseminate (this doctrine) without loss or diminution. The golden-tissued Kashdya robe given me by my foster-mother (mother's sister)19 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 le accomplished) cross over and escape the stream of transmigration."
Kasyapa having received this commission to undertake to preserve the true law, summoned an assembly21 (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 17See Childers, u. s., s. v.Vimokho;
shows that he will only reach that Burnouf, Lotus, pp. 347, 824 f. and
condition when Maitreya comes. I ante, vol. i. p. 149, n. 90.
take the expression chung tsie mih 18 Mahaprajapatl.
to denote the indefinite character of 19 The word means " waste " or
his present condition, which cannot "distant;" as we might say, through
be called Nirvdna, but is a middle "a waste of ages," or "dreary
state of existence. Pdda, as stated ages."
above, is an honorary affix ; the 20 This passage is translated by expression ki-heou refers to the inner Julien thus: "Which Maitreya recesses of the mountain. Julien after he became Buddha left, that translates the passage thus : " In it might be transmitted to you." the sequence of time the great Kas- But this cannot be correct. Mai- yapa dwelt in this mountain, and treya has not become Buddha. I there entered Nirvdna. Men dare translate it, " I deliver to you to not call him by his name, and so they keep, awaiting the tune when Mai- say " the foot of the venerable." treya shall become perfect Buddha." 16 Shadabhijnds. See Childers, 21 This is the usual phrase used Pali Diet., s. v. Abhinnd, and ante, for " calling a convocation." vol. i. p. 104, n. 73.
144 RECORDS OF WESTERN COUNTRIES, [BOOK ix.
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- nies, he proceeded to the middle point of the three peaks. There he took the Kashaya garment (chivara) 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 KaJyapa is, in a moment (the snapping of the finger) Maitreya will cause it to open of itself, and all those people, having seen KasSyapa, 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 Nirvdna. 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 nothing to be observed.23
22 The thrice-repeated law ; see tain, which stands three miles north- ante, p. 47, n. 10. 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 ix.] THE YASHTIVANA. 145
Going to the north-east of the Cock's-foot Mountain about 100 li, we come to the mountain called Buddha- van a (Fo-to-fa-na), with 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 (c[6sirsha)u 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 Yashtivaua (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
54 " In Pali called gosisam, among KikXos o' apyvfitos fj.^ffTtfi^dp/j.atpe fj.t-
the Tibetans gorshi-s/ia, and among rCo-irq. Abstract of Four Lectures, p.
the Mongols gurshosha. It is ap- 158. For the circle on the forehead,
parently applied to sandal-wood see the figures " from the oldest
having the odour of the cow's head " painting in Cave X. at Ajant^1'
(Burnouf, Jntrod., p. 557). But per- (Burgess, plates viii. ix. x., Report
haps its name is derived from its on the Paintings at Ajantd).
appearance, viz., a centre of silvery M I do not find in the text that
white wood within a darker outside they entered Nirvana here,
circle. Compare the description of '& " The forest of the staff." the bull that carried off Europa —
VOL. II. K
146 RECORDS OF WESTERN COUNTRIES. [COOK ix.
the ground and departed ; but because of this it stood upright and took root.
In the midst of this wood is a stupa which was built by As'oka-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 JayaseSna (She-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 outside 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 stupas 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 stttra; this they call a dharma- tiarira 28 (fa-shi-li). When the number of these has be- come large, they then build a great sttipa, and collect all the others within it, and continually offer to it religious
27 The text here seems to be aban ; Arch. Surv., vol. iii. p. 157, faulty. pi. xlvi. ; see also J. Bom. £. /?. A . S.,
28 See the seals found at Bird- vol. vi. p. 157 f.
BOOK ix.] RAJAGRIHA HOT SPRINGS. 147
offerings. This then was the occupation of Jaya-sena CChing-kian) ; with his mouth he declared the excellent law, and led and encouraged his students, whilst with his hand he constructed these stttpas. 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 kdtis of these dharma-sarira st&pas, and for every koti that he made he built a great stilpa 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 Yashtivana30 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, Ant.
priests to a religious assembly to Geog., p. 461).
consecrate the service. 31 These springs are about two
3U 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 stdpa. 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 Vyasa34 (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 breadth35 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 De^vas, 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 ('0-su-lo). Formerly there was a good-natured fellow who was deeply versed in the use of magic formula?. 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 M 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 M 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 with 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 Kus'agara-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 Kusagarapura was the original ham, Anc. 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 stttpa. Here Devadatta (Ti-p'o-to-lo) and Ajatas'atru-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 stdpa. This is where Sariputra (She-li-tseu) heard AsVajita ('0-shi-p'o-shi) the Bhikshu declare the law, and by that means reached the fruit (of an Arhaf). 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 Kajagrlha, 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
38 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. king, vv. 1713 as., and compare p.
xxviii.) 246, n. 4.
BOOK ix.] PLOT OF SRIGUPTA. 151
(ArJiatship) , how is he thus composed and quiet? Let us stop awhile and observe him as he approaches." Now as As>ajita 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 Sambddhi, 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 \vhich is built a stUpa ; 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 (yaw, 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.
152 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 there 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 sttipa; this is where Jivaka (Shi-fo-kia),42 the great physician, built a preaching-hall ior 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 Grldhrakuta (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 (kwang)*3 Bimbis&ra- 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 stdpas, 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 Devadatta44 flung a stone from a distance to strike Buddha.
South of this, below the precipice, is a stdpa. Here
43 A great number of the later utterance here are fabulous. Com-
developed s&tras are said to have pare Fa-hian, cap. xxix. The Vul-
been delivered here. There is also ture Peak is a part of the lofty hill
a late form of belief which connects now called Saila-giri, but no caves
the spiritual form of Buddha with have been discovered there (Cun-
this mountain. It is barely possible ningham, Anc. Geog., p. 466).
that Buddha did in his later years u The story of Devadatta rolling
declare a developed (mystical) form down the stone will be found in Fa-
of his doctrine, and perhaps this hian, chap, xxix., also in the Fo-sho-
mountain was the scene of his teach- Icing, p. 246, and in the Manual of
ing ; but the greater portion of the Buddhism, p. 383. The accounts,
tutras claiming the authority of his however, slightly differ.
154 RECORDS OF WESTERN COUNTRIES. [BOOK ix.
Tathagata, when alive in old time, delivered the Sad- dharma Pundarika Stttra.^
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 (0-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 rock47 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 p. 467 ; see also Fergusson, Cave
the cave on this peak, and wept in Temples of India, p. 50.
recollection of Buddha's residence ^ Fa-hian, chap. xxix.
therein. Here also, he adds, " he 47 Julien translates " The long
delivered the Sheu-ling-yan SUtra." cavern which traverses the flanks of
This is theSurangamaS-iltra. Hiuen the mountain." But the "long
Tsiang says he also delivered here cavern " is the hole referred to,
the Saddharma Pundarika Stitra. piercing the side of the rock.
These sdtras, belonging to the last ^ Probably caves or cells. Cun-
stage of Buddhist development, are ningham understands them to be
referred to this mountain, as it was small rooms built against the cliff
the scene of Buddha's latest teach- (Anc. Geog., p. 467). The Chinese
ing. See Cunningham, Anc. Geog., 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 vihdra, 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 stUpa. 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 the south-western slopes of Pi-po- of Magadha, viz., Rajagriha. lo, and as we are told that "the hot
50 I have restored Pi-pu-lo to springs of Rajagriha are found at Vipula in deference to Julien. the eastern foot of Mount Baibhar But it might be equally well re- and the western foot of Mount stored to Vaibhara or Baibhar, Vipula " (Cunningham, Anc. Geoy., and as Cunningham in his map of p. 466), it would seem that he must Rajgir (Arch. Survey, vol. i. pi. be speaking of Vipula.
xiv.) places Baibhar to the west of M Ravanahrad ; in Pali, Anava-
the north gate of the town, it tatta, in Tibetan, Ma-dros, in Chinese,
would be more agreeable to the Wu-je-nao. See Asiat. Res., vol. xx.
account in the text to restore it so. p. 65, or Ann. Musee Guimet, torn. ii.
On the other hand, as Hiuen p. 168 ; Burnouf, Introd., pp. 152,
Tsiang places the hot springs on 154; andante, vol. i. pp. 11-13.
156 RECORDS OF WESTERN COUNTRIES. [BOOK ix.
hot. At the mouths 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 stupas 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 Pip pal a (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 who practise Samddhi dwell here. Often we may see strange forms, as of N&gas, 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 but it is usually restored to Pip-
pprings are given by Cunningham pala. This stone house is supposed
(Anc. Geog., p. 466). to be the same as the present Son-
t3 This stone house is mentioned bhandar, or "treasury of gold"
also by Fa-hian, chap. xxx. He (ibid.) General Cunningham also
places it to the south of the new identifies the Sonbhandar cave with
city, west about three hundred the Sattapanni cave. But this
paces. It would therefore be in seems impossible. Mr. Fergusson's
Mount Baibhar, and Cunningham remarks on this perplexing subject
suggests that Pi-pu-lo may be an are intelligible and satisactory. See
equivalent for Vaibhara (Arch. Cave Temples of India, pp. 49, 50,
Survey, i. p. 21 n.). It may be so, and note.
BOOK ix.] THE ASURA 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,
158 RECORDS OF WESTERN COUNTRIES. [BOOK ix.
a religious person (a disciple) occupied this place and practised Samddhi with a view to obtain the holy fruit and to help the miserable ; 64 then with unearthly sights he 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 ; but 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 Vipula (Pi-pu-lo) is a sttipa. This is where in old times Tathagata repeated the law. At the present time naked heretics (Nirgranthas) frequent this place in great numbers ; they practise penance night and day without intermission, and from morn till night walk round (the sttipa) 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. Eetiring 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-
84 I.e., to succour the people in the dark ways of birth, i.e., demons and pretas and "the lost."
BOOK ix.] THE KARANDAVENUVANA. J59
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 stdpa) 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 moment56 he transported himself from the garden of bamboos (Venuvana) 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 Karandavenuvana (Kia-lan-t'o- chuh-yuen),58 where now the stone foundation and the
85 This incident is also related by or " calling an assembly."
Fa-hian, cap. xxx. ^ The bamboo garden of Karanda,
*6 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. I ; see also Burnouf, Introd., ist ed.
67 It may be either " calling him" p. 456 ; Lalita Vistara, p. 415.
160 RECORDS OF WESTERN COUNTRIES. [BOOK ix.
brick walls of a vihdra exist. The door faces the east. Tath&gata, 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 (grihapati) 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 stttpa which was built by Ajatas'atru-raja. After the Nirvdna of Tathagata the kings divided the relics (she-li) ; the king Ajata^atru returned then with his share, and from a feeling of extreme reverence built (a sttipd) and offered his religious offerings to it. When A£6ka-raja (Wu-yau) became a believer, he opened it and took the relics, and in his turn built another sttipa. This building constantly emits miraculous light.
By the side of the stupa of Ajata^atru-raja is another stOipa which encloses the relics of half of the body of Ananda. Formerly, when the saint was about to reach Nirvdna, he left the country of Magadha and proceeded to the town of Vai^ali (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 king 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 sttipa. By the side of this building is a place where Buddha walked up and down.
Not far from this is a stupa. This is the place where Sariputra and Mudgalaputra dwelt during the rainy season.
To the south-west of the bamboo garden (Venuvana) 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 Kaly apa with 999 great Arhats, after Tath&gata's Nirvana, called a con- vocation (for the purpose of settling} the three Pitakas.58 Before it is the old foundation- wall. King Ajatasatru made this hall60 for the sake of accommodating the great Arhats who assembled to settle the Dharma-pitaka.
At first, when Maha Kas"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 Nirvana. Forthwith he ordered his followers to accompany him to the city of Ku^inagara (Ku-shi). On the way they met a Brahman holding in his hands a divine flower. Ka^yapa, 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 Kus'inagara, where I saw your great master just entered into Nirv&na. A vast
59 This is the famous Sattaparmi (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. Rajagrfha) the first council was 60 The hall appears to have been finished after seven months " (Dipa- structural; the cave at the back was vaihsa (Olden berg) v. 5). In con- natural. See Fergusson, Cave Tem- nection with this extract I would pies of India, p. 49. refer to the sentence preceding it
VOL. II. L
1 62 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."
Kas*yapa 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 Kas"yapa, having heard this, was deeply moved and afflicted, and he resolved to assemble (colled) 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 Kas'yapa 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 Bajagrlha 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 Kas'yapa 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 Kas'yapa addressed the assembly and said, " Tathagata having died (attained to extinction or Nirvdnd)j 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 (trimdyd), 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 and a, as being yet a learner. Then the great Kasyapa, 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."
Kas'yapa 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)"
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 pillow62 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, an da's illumination, see Abstract of & 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 Kasyapa rising, said, " Con- sider well and listen ! Let An an da, who ever heard the words of Tathagata, collect by singing through64 the Sutra.-pitaka. Let Up all (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 Kasyapa 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 Kasyapa held the convocation is a sttipa. This is where Auanda, 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 sttipa built by As"6ka-i aja. This is the spot where the " great assembly " (Malidsahgha) formed their collection of books (or, held their assembly). Those who had not been permitted to join Ka^yapa's assembly, whether learners or those above learning (Arhats), 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 Abhidharma- pitaka, the miscellaneous Pitaka (Khuddakanikdya},® and
64 Chanting or rehearsing, satigiti. £6 This is contrary to the usual
65 Or, the second "three months." explanation, which makes the Stria- It is to be noted that the season of vira school date from the second Wass was twofold, either the first convocation at Vaisali.
"three months," or, the second ^ Or perhaps the Fannipdta- " three months." nikdya.
BOOK ix.] NEW RAJAGRIHA. 165
the Dkdrani-pitalM. Thus they distinguished five PitalMS. And because in this assembly both common folk and holy personages were mixed together, it was called "the assembly of the great congregation " (Mahdsangha).68
To the north of the Venuvana 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 stttpa, which was built by A£6ka-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 stdpa. 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 Eajagrlha 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)?1 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 ^ For the eight qualities of water
the common tradition, which makes see /. 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.
i66 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 Vais'ali 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 " (Rjijagriha). Then the ministers and the people all flocked there with their families.
It is also said that Ajatas'atru-raja first founded this
1/2 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 RajagrTha,
BOOK ix.] NALANDA. 167
city, and the heir-apparent of Ajatas"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 Kaja- grlha 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 precincts73 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 stfipa ; this is the site of an old vil- lage where the householder Jyotishka74 (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 Eahula (Lo-hu-lo).75
Going north from this 30 li or so, we come to Nalanda sanghdrdma™ The old accounts of the country say that to the south of this sanghdrdma, 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 sanghdrdma, which therefore takes the name (of the Ndgd). 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 sang-
73 I.e., of the inner city of Raja- (Cunningham, Anc. Geoj., p. 468). grtha. ^ According to I-tsing the name
74 In Chinese Sing lib, " constel- Nalanda is derived from Naga Nan- lation " or " star collection." da (see /. R. A. S., N.S., vol. xiii. p.
73 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 GayS," /. R. A. S., N.S.,
76 Nalanda has been identified vol. xiii. I. 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.
1 68 RECORDS OF WESTERN COUNTRIES. [BOOK ix.
hdrdma was called in perpetuation of this name. The site was originally an Amra garden. Five hundred merchants bought it for ten kdtis 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 Sakr&ditya (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 sanghdrdma. When he began the work he wounded, in digging, the body of the Naga. 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 sanghdrdma, 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 nourish still. Students of all degrees will here easily accomplish their studies. But many will spit blood because of this wound given to the Naga."
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 sanghdrdma.
Bal&ditya-raja (P'o-lo-'o-tie-lo) succeeded to the empire. On the north-east side he built a sanghdrama.
It has no reference to the Naga. The car formed of seven precious sub- word Nalanda 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, dharina, Buddha, which is compared to a sangha.
BOOK ix.j 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 teacher81 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 (he 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 sanc/ha resolved that they who had not received the full orders should be classed accord- ing to their natural years of life.84 This sanghdrdma 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 hoskang (upadhyaya), but found they had departed.
they are the same in sound, and M 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-
i;o 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 sahgliArdma.
After this a king of Central India built to the north of this a great sanghdrdma. 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 sanghdrdma 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 Ndlanda students), and in going to and fro receive honour in consequence. If men
ing to their natural age, up to the 8S But it is not said what king,
time of their full ordination. The The symbol, too, is ti, not wany.
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
86 That is, to enter the whole to, wang (see vol. i. p. 213 n.
area. 21).
BOOK ix.] N A LAND A 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 corne 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 lespect 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) " 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
67 A native of Kanchipura, author India, by caste a Kshattriya. He
of the S'abdavidya-samyukta S'dstra reached China in A.D. 627, and died
(Max Miiller, pp. 308 n., 309-310 in 633 at the age of sixty-nine (Beal,
and n., 346, 348-349, 361). Abs. Four. Led., p. 28; Max Miiller,
88 See Vassilief ; Max Miiller, Jnd., p. 312). India, p. 311. 9'2 Eitel, p. 37.
89 Max Miiller, India, p. 305 and " Max Miiller, Ind., pp. 312-361 ; n., pp. 309-310 n., p. 362. Eitel, Djndnatchandra.
90 Pupil of Arya Asanga (Max M The favourite teacher of Hiuen Miiller, pp. 305, 3ion.,3i8n. ; Vassi- Tsiang. Vie, pp. 144, 212, 215, 225 ; lief, pp. 59 78, 226-227, 305). Max Miiller, India, pp. 310, 343 ;
91 Po-lo-pho-mi-to-lo of Central 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 sanghdrdma, 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 100 paces or so is a small stdpa. 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 Chakravartti 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 Chakravartti 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 (AvalokitesVara) 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- ^ 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 stdpa, 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 stdpa. 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 mhdra 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 mhdra 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. Eeligious people, both clerics and laics, from all parts come together in numbers to offer their gifts.
To the north of this mhdra is a great vihdra, in height about 300 feet, which was built by Baladitya-raja (Po- lo-'o-tie-to-wang). With respect to its magnificence,
99 Or it may be translated, "those dantaMsJitha in the original is
afflicted with complicated diseases." " chewing-willow-twig." The wood
The symbol ying means either "a used in India is the Acacia catechu;
babe " or "to add or increase." see ante, vol. i. p. 68 n. ; and Ju-
101 After having used the danta- lien's note, tome I., p. 55.
kashtha for cleaning the teeth, it was 101 Or, " do not all see what they
usual to divide it into two parts, see alike. The place he occupies is
hence the double trunk of the tree not fixed." (.compare Julien in loc., n. i ). The
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 vihdra built under the B6dhi tree.102
To the north-east of this is a stdpa. Here Tathagata 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 vihdra of brass 102 built by Siladitya-raja. Although it is not yet finished, yet its in- tended measurement, when finished (to plan}, will be 100 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 So feet. A pavilion of six stages is required to cover it. It was formerly made by Purnavarma-raja (Mwan-cheu).
To the north of this statue 2 or 3 li, in a vihdra constructed of brick, is a figure of Tar a 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 vihdra sup- although Julien renders it theou chi) posed to have been built by Amara- is explained by Medhurst (sub voc. deva. With respect to this and the shih) to be " calamine stone, used in whole subject, the controversies and the formation of brass." The cala- theories respecting its date, see Dr. mine stone is the cadmia of Pliny — Rajendralal Mitra's work on the " fit et e lapide ceroso, quern vocant stdpa at Buddha Gaya. cadmiam " (voL ii. cap. xxxiv. § 2).
103 Yu-shih, "calamine stone, used Cadmus is fabled to have discovered in the formation of brass " (Med- its use in the composition of brass, hurst). There is much confusion in and hence the name. It may be the use of the symbols teou shi and called calamine from its place of yu shi. The former is explained by exportation, Calamina, at the mouth Medhurst (sub voc. tfhow) "as a kind of the Indus ; hence the Chinese of stone resembling metal, which the say it comes from Po-sse. Brass Chinese call the finest kind of na- being capable of being rolled into tive copper. It is found in the Po- thin sheets (latten or Dutch metal), sse country and resembles gold. On might easily be used in covering the the application of fire it assumes a walls of a building. It was so used red colour, and does not turn black." probably by Siladitya in the case But yu shi (which seems to be in- under notice.
tended in the passage in the text, 104 Not in height, but in length.
BOOK ix.] SARIPUTRA AND A SV A JIT A. 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 sanglidrdma, we come to the village of Kulika (Kiu-li-kia). In it is a sttipa built by AiSoka-raja. 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 Nirvdna,105 and in it are placed the remains of his bequeathed body. 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 Saiijaya (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 £udhism, p. iSl. meaning of this phrase consult Chil- 107 " There was at this time in ders, Pali Diet., sub voc. Nibbd- Rajagaha a famous paribrajika narii. Julien renders it Parinir- called Sanga. To him they (Seriyut vdna. • and Mugalan) went, and they re- ins For an account of these two mained with him some time." — Ma- disciples, see Fo-sho-king, varga 17. nual of Budhism, p. 195. They are called Seriyut and Mu- 108 Or, understood the holy one,
i.e., Asvajita.
1 76 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 st'Apa. 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 Br&hmans who went with twisted hair (jdlina'), and being desirous of the law, wore their dyed garments (chivara). Followed by such a throng, he entered the city of R&ja- grlha.
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.j SARIPUTRA. 177
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 Rajagriha 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 stdpa which was built by As"6ka-raja. This is the place where Sariputra, the venerable one, was born. The well U1 of the place still exists. By the side of the place 112 is a stdpa. This is where 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." m
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. II. M
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 began 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 Safijaya'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 AsVajita, 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 ine (repeat) what you have heard." Then AsVajita, 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 ill worship and asked to be permitted to follow the teach- ing of Buddha. The Lord said to him, " Welcome, 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 n9 called " Long-nails " (Dlrghanakha), together with other discourses,1'20 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 (ty the disciples). Each one was 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.
18 Admitted to undertake the DtrgTianakha pariwdjaka parlprlch-
duties of the moral code of discip- chha (Jul. note inloc.)
line. 12° 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 Nirvdna. It is otherwise said, " When Ka^yapa Buddha was in the world, then three Tcdtis of great Arhats entered the condition of complete Nirvdna in this place."
Going 30 li or so to the east of this last-named stilpa, we come to Indra^ailaguha mountain (In-t'o-lo- shi-lo-kia-ho-shan).122 The precipices and valleys of this mountain are dark and gloomy. 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,124 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).™
121 For some remarks .on Kala- 125 That is, at it seems, he drew pinaka, see fa-hian (Seal's edition), certain figures or letters on the p. in, n. 2. stone, and asked Buddha to ex-
122 "The-cavern-of-Indra moun- plain some difficulties he had as to tain." The " rocky hill standing by the subject of these figures. These itself," named by Fa-hian, chap, forty-two difficulties have no refer- xxviii., has been identified by ence to the Book of Forty-two (Sec- General Cunningham (Arch. Sur- tions.
vey, vol. i. p. 18) with the western x-6 This translation appears to me
peak of this hill. The northern the only justifiable one. Julien
range of hills, that stretch from the has, " Now there is a statue there
neighbourhood of Gaya to the bank which resembles the ancient image
of the Panchana river, a distance of the saint (i.e., of the Buddha)."
of about thirty-six miles, end ab- But if the symbol ts'z (this) be
ruptly in two lofty peaks ; the taken for the adverb " here," the
higher of the two on the west is natural translation would be : " Now
called Giryek. This is the one re- there are here figures in imitation
ferred to by Fa-hian. (See Cun- of these ancient sacred symbols or
ningham, Arch. Survey, vol. i. pp. marks." The only doubt is whether
1 6, 17, and vol. iiL p. 150.) ts'z siany, "these marks or fig-
123 Julien has omitted the symbol ures," or "the figures here," be not for west. an error for "Fa-slang," "the figure
124 Now called Gidha-dwar ; in of Buddha," which occurs a little Sanskrit, Gridhradwara, " the vul- farther on.
ture's opening."
BOOK ix.] THE HANSA STUPA. 181
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 sahghardma on the eastern peak of the Indra^ailaguha mountain is a stdpoi which is called Hans a (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 to the hot springs on the north-east
Keng-sha. The lower peak on the slope of the Baibhar hill there is
east is crowned with a solid tower a massive foundation of a stone
of brickwork, well known as Jara- house 83 feet square, called Jara-
sandha-ka-baithak, or " Jarasandha's sandha-ka-baithak, or " Jarasandha's
throne." This tower, the ruins of throne." This is explained, how-
which still exist, is probably the ever, in Fergusson and Burgess' Cave
sttipa alluded to in the text (comp. Temples of India, by the statement
Cunningham, Arch. Survey, i. 19). that there are two sites so named.
But I am at a loss how to explain u'8 The advanced doctrine of the
General Cunningham's remark Little Vehicle (Hinayana) ; compare
(Arch. Survey, iii. 141), that "close Julien's note, tome i. p. 3.
182 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 sttipa to hand down to future ages the action they had witnessed, and they buried the dead goose bsneath it.
Going 150 or 160 li to the north-east of the Indra- slla-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 st'A/pa which was built by As'oka-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.e., Buddha's law was in- ningham with the village of Par- tended to be adapted to circum- bati, just 10 miles to the north- ptances. east of Giriyek. This would require
jso -phig Kapdtika (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. 183
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 sanghdrdma 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 vihdra 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 beautiful132 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 cially on this point of "beauty" com- be "the hill standing by itself," pare Sacred Books of the East, vol. xxiii. named by Fa-hian (Cunningham, p. 82 ; also Bunyiu Nanjio, Catalogue Reports, vol. xv. p. 7). Dr. Fergus- of Jap. and Chin. Books lately added son, on the other hand, identifies the to the Bodleian, col. 7, to show that hill of Behar with that site (J. It. Kwan-yin is identified with " pure A. S. N.S., vol. vi. p. 229), and this water." Note also Edkin's Chinese hill with the Shekhpura range (ibid., Buddhism, p. 262, " Kwan-yin from p. 232). beyond the sea." The description
132 One form of the worship of of Anahita's dress in the Abdn Kwan-yin will probably be found to Yasht(S.£.E., vol. xxiii. ),§§ 126-131, have been derived from the Persian corresponds with the representations Anaitis or Aiiahita ; the descrip- in the Liturgy of Kwan-yin. The tions given of each are too similar subject is too cop'ous for a note.
to be attributed to accident. Espe-
J84 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 Jambudvlpa, 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 mhdra and offered to it religious gifts. After this the king still recollecting the fame of the circumstance, according to his example, built mhdras 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 Brahma-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.
Not far to the south-east is a great st'&pa. 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 stdpa which was built l>y A£6ka-
133 The worship of Kwan-yin as a would be Aphsar (see Arch. Survey, mountain deity has been alluded to vol. xv. p. 10).
in the /. R. A. S., 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. cit. p. 13).
partly connected with Ceylon. The 136 Identified by Cunningham with
argument of the paper in the J. R. RajjSna. 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.] HIRANYAPARVATA. 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 (Hiranyaparvata).
( i86 )
BOOK X.
Contains an account of seventeen countries, viz., (i) I-lan-na-po-fa- to ; (2) Chen-pOj (3) Kie-chu-hoh-Jcai-lo ; (4) Pun-na-fa-tan-na ; (5) Kia-mo 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-fo; (n) Xie- ling-kiaj (12) Kiu-sa-loj (13) 'An-ta-lo ; (14) To-na-Me-tse-Jcia ; (15) Chu-li-ye; (16) Ta-lo-pi-cli'a ; (17) Mo-lo-kin-cha.
I-LAN-NA-PO-FA-TO (HlRANYA-PARVATA).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 sanghdrdmas, with about 4000 priests. Most of them study the Little Vehicle of the Sammatiya(Ching- liang-pu) school. There are some twelve D6va temples, occupied by various sectaries.
1 Hiranya-parvata, or the Golden bathing there. Cunningham re- Mountain, is identified by General marks that " this name of Harana Cunningham with the hill of Mon- Parvata is clearly the original of gir. This hill (and the kingdom to Hwen Thsang's I-lan-na-Pa-fo-to " which it gave its name) was from (seethe whole section, Arch. Survey of early date of considerable import- India, vol. xv. pp. 16, 17). The hill ance, as it commanded the land was also called Mudgalagiri. This route between the hills and the may have originated the story of river, as well as the water route by Mudgalaputra and the householder, the Ganges. It is said to have S'rutavi-riisatikdti. been originally called Kashtaharana 2 There seems to be a confusion Parvata, as it overlooked the famous in the text. Literally it is, " The bathing-place on the Ganges called capital (has) as a northern road or Kashtaharana Ghat, or "the pain- way the river Ganges." There is expelling bathing-place," because all a note in the original saying that people afflicted with either grief or the order is misprinted, bodily pain were at once cured by
BOOKX.] 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 sanghdrdmas, 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 sttipa. 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 st'Apa. This denotes the spot where the Bhik- shu Srutavim^atikoti 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 Kutikanna, which Buddhaghosha
Wen urh pih yih, that is, "hearing- explains by saying that his ear-orna-
two-hundred lakhs." The note adds ments were worth a koti ; but Rhys
that formerly it was translated by Davids thinks this may be explained
yih-urh, that is, laksha-karna. The by his having pointed ears (p. 13, n.
reference in the story is to Sona 3). It seems evident that the old
Kolivisi, who, according to the form in Chinese, viz., yih urh, i.e.,
Southern account, lived at ChampS, lakshakarna, refers to this Sona.
(see Sacred Books of the East, vol. The symbol yih is frequently used
xvii. p. I ). He is said to have been for koti, in which case the transla-
worth eighty cart-loads of gold, lion would be Mti Icarna. Compare
astti-salcata-vdhe hirannam, (op. cit., Cunningham's remarks about Raja
p. 13). But in the following section Karna (Arch. Surv., vol. xv. p. 16).
of the Mahdvaggd (op. cit. 32) there Compare also Julien, tome ii. errata,
is reference to another Sona called p. 573, col. i, line 16.
1 88 RECORDS OF WESTERN COUNTRIES. [BOOK x.
^atikoti (Wen-urh-pih-yih). 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 communicated 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 morning 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 Eajagriha. 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- vihara, 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 banJcs of oars) is liable to accidents from wind and waves; a chariot is liable to accident from the frightened elephants
4 The symbol Km, "to return," worship." The translation I have is probably a mistake for kwei, " to given differs from the French.
BOOKX.] HIRANYAPARVATA. 189
running away. On this he constructed from his own house to Eajagriha 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 Rajagrlha.
First going to pay his respects to the Lord of the World, • he (i.e., 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 Arhatship). 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." " WeU, then,"
5 In the Malidvagga it is simply 7 Walking up and down, thinking, said, " and they carried Sona Koli- is represented as a constant habit visa in a palanquin to Rajagrfha " of the early Buddhist Sramanas " (S. B. E., xvii. 2). (S. B. E., xvii. 17, n. 3). It is con-
6 This advice is given him by his stantly referred to in Hiuen Tsiang, parents in the Southern account, and the spots where the Buddhas On the other hand, the visit of the had walked up and down appear to eighty thousand overseers to Buddha have been accounted sacred.
and the miracles of Sagata resulting 8 The vind, as in the Pali.
in their conversion, are quite omitted
here.
igo 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 sttipa.
Again to the south is the impression on a stone where Buddha set down his kiun-chi-kia (kundika 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 Vakula. They are about one foot five or
9 This comparison is found in the " there is a small solitary hill with Sdtra of Forty -two Sections, No. successive crags heaped up." For xxxiii. an account of the neighbouring hot
10 That is, keeping his right springs see Cunningham (op. cit. shoulder towards him (pradak- Appendix).
shina). 12 Vakula or Vakkula was also
*i This mountain is identified by the name of a Sthavira, one of
Cunningham with the hill of Maha- Buddha's disciples. Burnouf,/n<?'od,
deva, which is situated east from p. 349 ; Lotus, pp. 2, 1 26.
the great irregular central mass of 13 Many of these marks or figures
the Mongir hills (Arch. Surv., vol. xv. might probably be explained by a
p. 19). Hiuen Tsiang does not appear knowledge of the character of the
himself to have visited this spot, as rock formation. Buchanan describes
the symbol used is chi, not hing. the rock of Mahadeva as quartz or
The passage might be translated, 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).
CHEN-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 soil is level and fertile (fat
14 These springs as described by pur., vol. ii. p. 166; vol. iv. p. 125 ; a recent visitor in the Pioneer, J. R. A . S. , vol. v. p. 1 34 ; Hari- ijth August 1882 (see Cunning- vaiti., 1699 ; Mahdbh., iii. 8141, &c.) ham, op. cit. Appendix) ;they are See Lassen, /. A., vol. i. pp. 175, still so hot as to fill the valley 176. Champanagar and KarnSgarh with clouds of steam " like a are close to Bhagalpur. M. Mar- cauldron." tin, East India, vol. ii. pp. 39 f.
16 ChampS, and Champapuri in (Hunter's Statistical Ac. of Bengal,
the Purdnas is the name of the vol. xiv. p. 82, only copies the pre-
capital of Anga or the country ceding). Fa-hian, chap, xxxvii. ;
about Bhagalpur (Wilson, Vishnu- Burnouf, Introd. (2d ed.j, p. 132.
192 RECORDS OF WESTERN COUNTRIES. [BOOK x.
or loamy) ; it is regularly cultivated and productive ; thex temperature is mild and warm (moderately hot) ; the manners of the 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. Geog. miles to the east of Bhagalpur
of India, p. 477). The same writer (Champa)."
BOOKX.] KAJINGHARA. 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 (KAJ^GHIKA OR KAJINGHARA).
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 sanghdrdmas 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, Siladitya-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 era India ; also in the Sinhalese
the common pronunciation of this Chronicles a town called Kajan-
conntry is " Kie-ching-kie-lo." M. ghele-Niyangame, in the eastern
V. de St. Martin (Memoire, p. 387) region of Jambudvipa. There is
notices that in the Mahabhdrata also a village called KajeVi marked
there is a country Kajmgha in Rennell's 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, but 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 Gauda. Mr. Fergusson assigned it the ancient Pundra the districts of a place near Rangpur. See Ind. Rajashahi, Dinajpur, Rangpur, Na- Ant., vol. iii. p. 62 ; Hunter, Stat. diya, Birbhum, Bardw&n, Midnapur, Ace. Bengal, vol. viii. pp. 59 f., 449 ; Jangal Mahals, Ramgadh, Pachit, J. R. A. S., N.S., vol. vi. pp. 238 f. ; Palaman, and part of Chun£r. It is conf. Rdja-Tarangini, torn. iv. p. the country of "sugar-cane," pun- 421; Mahabh., ii. 1872. General dra, Bangali punri-akh. The Paun- Cunningham has more recently dra people are frequently mentioned fixed on Mahasth&nagadha on the- in Sanskrit literature, and Pundra- Karatoya, 12 miles south of Bard- varddhana was evidently a portion hankuti and 7 miles north of of their country. Quart. Orient. Bagraha, as the site of the capital May., vol. ii. p. 188 ; Vishnu-pur., (Report, vol. xv. pp. v., 104, no f.) vol. ii. pp. 134, 170. Mr. Westmacott 19 This passage may also be trans- proposed to identify Pundra-vard- lated thus : "Maritime offices (offices dhana with the adjacent parganas or connected with the river naviga- districts of Panjara and Borddhon- tion ?) with their (surrounding) kuti (or Khettal) in Dinajpur, about flowers and groves occur at regular 35 miles N.N.W. from Raiigpur ; intervals." but also suggested, as an alternative, 20 Jack or bread fruit. Pondua or Ponrowa, afterwards 21 "A large and coarse squash." FirzupurorFiruzabad, 6miles north- Williams' Tunic Diet., sub Kwd.-L east of Malda, and 18 N.N.E. from 22 The radix China, according to
BOOKX.] KAMARUPA. 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?z 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 stdpa built by As*6ka-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, we come to the country of Kia-mo-lu-po (Kamarupa).
KIA-MO-LU-PO (KAMARUPA).
The country of Kamarupa24 is about 10,000 li in cir- cuit. The capital town is about 30 li. The land lies
Julien ; the pachyma corns, accord- tended from the Karatoyii river in
ing to Doolittle's Vocabulary, vol. Raugpur to the eastward (Stat. Ace.
ii. 423. Medhurst (sub voc. ling) Bengal, vol. vii. pp. 168, 310 ; or
names " the China root " which M. Martin, East Ind., vol. iii. p.
grows under old fir trees. 4°3)- The kingdom included Mani-
23 Julien restores this (with a pur, Jayntiya, Kachhar, West Asain, query) to Vasibhasangh&rama, " the and parts of Maymansingh, and Sil- convent which has the brightness of het (Srihatta). The modern district fire." extends from Goalpara to Gauhatti.
24 Kamarupa (its capital is called Lassen, /. 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-Jci-lo (Narikela) 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 D£ vas, 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 sanghdrdma 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 yari) of Narayana-deva. He is of the Brahman caste. Hi$ name is Bha^kara- 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 sanghd- rdma from such a distance, to study with diligence the
As. Res., vol. xiv. p. 422 ; Lalita Vis., Yih-cheu, " helmet of the sun." See p. 416. Hall's Vdsavadattd, p. 52.
25 The bread-fruit and the cocoa- ^ The French translation is very nut. confused. Julien appears to have
36 P'o-se-kie-lo-fa-mo, in Chinese, overlooked the symbols Chi-na-kwS
(the country of China).
BOOKS.] JOURNEY TO KAMALANKA. 197
profound law of Buddha, lie sent a message of invitation by those who reported it as often as three times, but 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 good 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 Man29 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 (ShuK). 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).
BOOKS.] SAM AT AT A. 199
the fatal snakes, the destructive vegetation, all these causes of death prevail.
On the south-east of this country herds of wild ele- phants roam about in numbers ; therefore, in this district they use them principally in war.
Going from this 1200 or 1300 li to the south, we come to the country of San-mo-ta-cha (Samatata).
SAN-MO-TA-CHA (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 sttipa 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 sanghdrdma, 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. 68 1). It is named by Samatata means "the shore coun- Varaha Mihira (Br. Saiiik., xiv. 6) try " or " level country " (Lassen along with Mithili 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 Kamalanka (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 l^anapura (I-shang-na-pu-lo) ; still to the east is the country ofMahachampS, (Mo-ho-chen-po), which is the same as Lin-i. Next to the south-west is the country called Yamanadvipa34 ( Yavanad vipa — 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 be 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 (TiMRALiPTi).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 Deva temples are fifty in number, in
31 Srikshetra or TharekhettarS, is of Burma, p. 32). the name of an ancient Burmese M Yamadvipa is an island men- kingdom, whose capital city of the tioned in the Vdyu-purdna, but pro- same name near Prome, on the Ira- bably fabulous, wadi ; but this is south-east, whilst ^ I.e., the pilgrim did not enter north-east, towards Srfhatta or Silhet, them.
does not lead to "the borders of the 3S TcwciA^s in Ptol., lib. vii. c.
ocean." I, 73- Tamalitti or Tamralipti, the
3i KamalankS, : Pegu (Hansa- modern Tamluk, on the Selai, just
wadi) and the delta of the Ira wadi, above its junction with the Hughli.
calledRamanya,andearlierAramana Jour R. A. S. vol. v. p. 135; Wil-
33 Dwaravati is the classic name son, Vishnu-pur., vol. ii. p. 177 ;
for the town and district of San- Lassen, I. A., vol. i. p. 177; Varaha
dowe, but in Burmese history it is Mih., Br. S., x. 14 ; Tumour, Ma-
also applied to Siam (Phayre, Hist, havanso, pp. 70, 115.
BOOKX.] KARNASUVARNA. 201
which various sectaries dwell mixed together. The coast of this country is formed by (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 strtpa which was built by Asoka-raja ; by the side of it are traces \diere 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).
KlE-LO-NA-SU-FA-LA-NA (KARNASUVAKNA).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-pii) 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 (u loJc), following the directions of Devadatta (Ti- p'o-ta-to).39
By the side of the capital is the sanghdrdma 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 Anga, 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.
Loto-wei-chi (Baktaviti),40 the halls 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 time42 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 sangkdrdma 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 ^ Wou ming — darkness.
the time when Hiuen Tsiang was u 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.
BOOKS.] 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.
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 represent, or, vindicate, religion ; " thus : " Could he conduct himself and " to unite virtue " means " so thus if he was not attached to the virtuously or fully." law and devoted to virtue ?" The ^ The symbol tih (virtue) some- passage is difficult ; literally it runs times stands for bhadanta, i.e., "your thus: " With this no-master, who is reverence "or "your excellency." It able so well as this (Sramana) to may also refer to the priesthood embody the law, to unite virtue ? " generally. It is applied in inscrip- "To embody the law" means "to tions to Sthaviras or priests.
204 RECORDS OF WESTERN COUNTRIES. [BOOK x.
convent ; and from that time and afterwards the teaching of the law widely extended (through the kingdom)*"1
By the side of the sanghdrdma, and not far off, is a stupa which was built by A£6ka-raja. When Tathagata was alive in the world he preached here for seven days, explaining (the law) 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 stdpas in places where Buddha explained the excellent law.48 These were built by A66ka-raja.
Going from this 700 li or so in a south-westerly direc- tion, we come to the country of TJ-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 sanghdrdmas, 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 stdpas,
47 Or, he widely extended the (/. R. A. S., N.S., vol. vi. p. 249); his teaching of the law. remarks (in this paper) on the whole
48 The original has Icing fd, the of this part of the pilgrim's route are law of the sutras ; perhaps Icing 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 ( M a- Kamarupa was made from Nalanda hdbh., ii. 1174, iii. 1988); also called on his return to that monastery Utkala (Mahdbh., vii. 122; Vishnu- from South India; he also points pur., vol. ii. p. 1 60). 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 51 of the country is a sanghdrdma called Pushpagiri (Pu-se- po-k'i-li) ; the stone stti/pa 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 st'Apa where the same wonders occur as in the former case. These two sttipas 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.
51 Remains, probably of a sttipa, cupola. It should have been so have been found near Aska (/. E. A. rendered throughout.
S., vol. xx. p. 105). M The expression shin Tcwd does
52 Literally, " underneath the not mean demons in a bad sense, dew-vessel or vase." Here we have but spiritual or divine beings. It another instance of the custom of might also be rendered " spirits crowning the stfipa with a dew- and demons." Cunningham sup- vase, or " vessel of immortality " poses the two hills named in the (amara Icarka) . The custom would text to be Udayagiri and Khanda- appear to have originated in the giri, in which many Buddhist caves idea that " sweet dew " thus col- and inscriptions have been dis- lected in a vessel had miraculous covered. These hills are 20 miles qualities as " the water of life." to the south of Katak and 5 miles Dr. Burgess remarks that these flags to the west of the grand group of were probably fixed " on the capital temples at Bhuvaneswara (Anc. of the stdpa, on which was placed Geog. of India, p. 512).
the relic-casket (when not enshrined 55 In Chinese, Fa-hing, " city of
inside the capital over the garbha departure." This is exactly Pto-
of the stdpa)." lemy's rb afarr/pioy TUI> els TTJV
53 It is satisfactory to find that Xpvvrjv e/jiir\f6vT<i>v (lib. vii. c. 1,15). Julien in this passage translates Coinp. Lassen, I. A., vol. i. p. 205, the " inverted vase or alms-dish " by and vol. iii. p. 202. It is plain
206 RECORDS OF WESTERN COUNTRIES. [BOOK x.
Outside the city there are five convents K 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 Kong-u-t'o (Konyodha).
KONG-U-T'O (K6NYODHA ?).
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 successful expedition against the
the precious stone could be seen at king of Ganjam. Cunningham
a distance of 20,000 li) that he is thinks that Ganjam was then an-
conf using this Charitrapura with the nexed to the province of Orissa
one farther south, two days' sail from (Robert Sewell, Lists, vol. i. p. 2).
Ceylon. Mr. Fergusson remarks th at " Khord-
66 M. Julien renders it "five hagar in the neighbourhood of Bhu-
st&pas " by mistake. vaneswar is just 1 70 miles south-
57 See /. R. A. S., N.S., vol. vi. west from Midnapur, and it is im-
p. 250. Cunningham supposes this possible to mistake the Chilka
place to be Ganjam. The origin of Lake as the great bay and the two
the name Ganjam is not known, seas of the text. Perhaps Hiuen
When Hiuen Tsiang returned to Tsiang stopped here to visit the
Magadha he found that Harsha- caves in the Khandagiri and Uday-
vardhana had just returned from a agiri hills" (/. R. A. S., loc. cit.)
BOOKX.] 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 ofKie-ling-kia (Kalinga).
KIE-LING-KIA (KALINGA).
This country60 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 provinces. The climate is
58 The phrase hai Tciau does not dravati river on the north-west necessarily imply "the confluence of (Cunningham). For an account of two seas." It seems to mean that the Kalinga desa, see Sewell, op. cit., the towns were built near the moun- p. 19. The chief town was proba- tains (the Mahendra Male?), but bly Rajamahendri, where the in communication with the sea-coast. Chalukyas perhaps established So along the west coast of South lished their capital. Either this America the towns built at the foot of place or Koringa, on the sea-coast, the hills are in communication with agrees with the bearing and distance the sea by ports of embarcation (em- given in the text. If, however, we larcadores). accept Mr. Fergusson's hypothesis
59 It may mean simply " dark that the capital of Konyodha was coloured ; " but ts'ing generally near Katak, and calculating the li means " the colour of nature, as the to be one-seventh of a mile, we azure of the sky or the green of shall have to seek for the capital of growing plants " (Wells Williams). Kalinga near Vijayanagram. For a The phrase for black is un ts'ing. notice respecting Rajamahendri see
60 The frontier line of Kalinga Sewell, Lists, &c., vol. i. p. 22. cannot have extended beyond the 61 The same word is used in the Godavari river on the south-west, previous section ; see n. 60.
and the Gaoliya branch of the In-
208 RECORDS OF WESTERN COUNTRIES. [BOOK x.
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.
Not far from the south of the capital there is a stripa about a hundred feet high ; this was built by As*6ka-raja. By the side of it there are traces where the four past Buddhas sat down and walked.
62 This description of their Ian- there would be a continuous tent guage will appear natural to those formed.
who have hadKling boys aboutthem. 65 Explained by Julien as refer-
63 Digambara Jamas, ante, vol. L ring to the panchdbkijnds.
p. 145, n. 74. M Julien translates gan by " ca-
64 I.e., by stretching out their arms vern;" but it means "a rocky or one to another, so close were they, 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 high. 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 country69 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 vince of Berar or Gondwana, places
68 A Pratyeka Buddha is one who it at Chanda, a walled town 290 has reached enlightenment "for him- miles to the north-west of Rajama- self alone ; " that is, he is not able hendri, with Nagpur, Amaravati, or to enlighten others by preaching or Ilichpur as alternatives ; the three guiding. In Chinese it is rendered last-named towns appear to be too tuh kioh, "a solitary Buddha," for the far from the capital of Kalinga. same reason. But if we allow five li to the mile,
69 To be distinguished from Sra- the distance either of Nagpur or vasti or Ayodhya, which district was Amaravati fromRajamahendri would also called Kosala or Kosala. See agree with the 1800 or 1900 li of Wilson, Vishnu-pur., vol. ii. p. 172 ; Hiuen Tsiang. There is much men- Lassen, I. A., vol. i. p. 160, vol. iv. p. tion in I-tsing's memoirs of priests 702. It lay to the south-west of visiting and remaining at a place Orissa and in the district watered called Amaravati ; it may refer to K6- by the upper feeders of the Maha- sala. Mr. Fergusson, calculating the li nadi and Godavari. at one-sixth of a mile, suggests either
70 There is some uncertainty as to Wairagarh or Bhandak, both of them the capital of this country. General sites of old cities, as the capital. He Cunningham, who identifies the an- prefers the former for reasons stated cient Kosala with the modern pro- (/. R. A. S., N.S., vol. vi. p. 260).
VOL. II. 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 sangkdrdma, by the side of which is a stdpa that was built by A66ka- 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 sanghdrdma. 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 pdtra 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- 7i An inferior saint (ya shing) is to-p'o-ho, with the meaning, "he an expression applied to Menciua 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.
BOOKX.] NAGARJUNA. 211
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 long 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. N&garjuna 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 having 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."
Nagarjuna 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 be 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 Nagarjuna, and the intimate knowledge he has of compounding medicines. The day the Bodhis- attva dies the king will also succumb. Now the wisdom of this Nagarjuna 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 Nagarjuna 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 of the Great Vehicle" (op. cit., p. 7 7>
Nagarjuna as his term of life ( Vat- n. l).
silief, Bouddisme, p. 76). This writer 76 To announce the arrival of the
says, " In my opinion the 400 or 600 king's son (Julien). But it would
years of life given to Nagarjuna re- seem to mean he ran away through
fer to the development of the system fear.
BOOKX.] NAGARJUNA AND THE KING'S SON. 213
you afraid of some calamity that you have hastened here at such a time ? "
He answered, " I was considering with my dear mother the words of different Mstras, 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. [BOOKS.
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 my 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
78 The four modes of life are de- with the footprint of Bhima, i.e., scribed as creatures oviparous, vivi- Siva (or, if Bhima, then Durga), parous, born from spawn or by trans- would answer to the hill of Sadvaha. formation. See VajrachMdikd, cap. 2. It is tolerably certain that the Po-
79 The six ways of birth are (i.)kas lo-yu of Fa-hian is intended for Par- Devas, (2.)asmen, (3.) asAsuras, (4.) vati (his interpretation of "pigeon" as Pre'tas, (5.) as beasts, (6.) in (Paravata) being derived from hear- hell. say at Banaras), and this corresponds
80 It would seem that this is the with " Brahmara." Altogether it right restoration. The Chinese ex- seems probable that the worship of planation is "the black peak," but Durga, or Chanda, or Bhima, or here fung, "a peak," is probably a Parvati, was affected in this part of mistake for fung, "a bee." Brah- India, and probably gave rise to, or mara is an epithet of Durga or at any rate fostered, the worship of Chanda. Assuming Bhandak to Avalokitesvara or Kwan-yin. (See have been the capital of Kosala, the question discussed, /. R. A. S., the Winjhasani and Dewala Hills, N.S., vol. xv. p. 344.)
BOOKX.] THE PO-LO-MO-KI-LI MOUNTAIN. 215
the middle) a sangJidrdma ; at a distance of some 10 li, by tunnelling, he opened a covered way (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 vihdras enclosed (united).81 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).82
When first Sadvaha-raja excavated this sangJidrdma, the men (engaged in it) were exhausted and the king's treasures emptied. His undertaking being only half accomplished, his heart was heavily oppressed. N&gar- 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 Maitr£ya, but now before it is completed my means are exhausted. So I sit disconsolate day by day awaiting the dawn, cast down at heart."
Nagarjuna 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-Man's time, which were connected. This favours the record of its early
82 The description of this rock- construction in the time of Niigar- monastery in the text shows that juna (about the first century B.C.)
it is the same as that described by ^ Or, " as my great heart was Fa-hian (pp. 139, i4O,Beal's edition), revolving in chance thoughts." Neither Fa-hian nor Hiuen Tsiang
216 RECORDS OF WESTERN COUNTRIES. [BOOK x.
are not to be foiled : your great resolve shall without fail be 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 Nagarjuna 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 Nagar- 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." Nagarjuna said, "It was not by the influ- ence of the genii, but by the power of your great sincerity; as you have this gold, uae 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. Nagarjuna 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
84 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. sUtras and sdstras) and divided them
86 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 siltras 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 Jcotis 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 sanghdrdma, 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 (ANDHRA).
This country is about 3000 li in circuit ; the capital is about 20 li round. It is called P'ing-k'i-lo (Vingila ?) 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, but 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
Vengi, north-west of Elur lake, be- temples and other remains, tween the Godavari and Krishna
2i8 RECORDS OF WESTERN COUNTRIES. [BOOK x.
are nearly the same. There are twenty sanghdrdmas with about 3000 priests. There are also thirty Deva temples with many heretics.
Not far from Vingila(?) is a great sangJidrdma 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 sttipa which is several hundred feet high ; both the one and the other were built by the Arhat '0-che-lo (Achala).87
To the south-west of the sanghdrdma of the Arhat '0-che-lo not a great way is a sttipa which was built by A66ka-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 sanglidrdma built by Achala (So-hing), we reach a solitary mountain on the top of which is a stone stripa. Here Jina ^ Bod- hisattva composed the In-ming-lun (Nydyadvdra-tdraka &dstra or H&uvidya &dstra ?).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 w the character of
87 The Chinese translation of the (iv. fol. 5, b.) the translation of Arhat's name is " he who acts,," it Ch'in-na is simply sheu.
should therefore be restored to Ach- " There is much confusion here,
ara. The restoration otherwise The text gives only In - ming - lun,
might be Achala, who is mentioned which must be restored to H&tu-
in an inscription at Ajanta. See vidyd S'dstra; but Julien, in his list
infra. of errata, p. 568, corrects the text,
88 The phonetic symbols for Jina and supplies the title of the work, are Ch'in-na; it is translated by In-ming-ching-li-men-lun, i.e., Nyd- t'ong sheu, " youth-received," which yadvdra-tdraka S'dstra. This may be Julien restores to Kumaralabdha. so, but this work is not named in But thus Jina cannot be translated Bunyiu Nanjio's Catalogue among by either of these phrases. (For an those written by Jina.
account of the works of this Bodhis- *> I do not see in the text that he attva, see Bunyiu Nanjio, Catalogue, composed this tdstra, but consider - Appendix i. No. 10). In Hwui-li ing its character (i wei), he, &c.
BOOKS.] ACHARA BODHISATTVA. 219
the Hdtuvidyd 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 £dstra,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 Httuvidyd Sdstra 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., Bddhisattva) 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 sdtra ; 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 w 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 ManjufSri 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-'bTi'Ami £dstra) 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 Hitumdya, £dstra; but still fearing that the students thereof would dread its subtle reasonings and its precise style, he composed the HttuvidyA $dstra,9s> 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 M 1000 li or so, we come toTo-na-kie-tse-kia (Dhanakataka).97
93 " This is the chief, or complete, * In the translation of Hwui-lih, thing." Julien gives "vers le sud," which
94 This also is a phrase to denote expression is quoted by Fergusson the condition of Arhatship. (/. R. A. S., N.S., vol. vi. p. 262} ;
95 The title is defective. It pro- but it is simply " going south " in bably refers to the Nydyadvdra- the original.
tdraka S'dstra; but, on the other ^ Called also the Great Andhra
hand, this work was composed by country. Julien has Dhanakacheka ;
Nagarjuna (see B. Nanjio's Cata- the Pali inscriptions at Amaravati
logue, 1223). The whole of the and Nasik give Dhairmakataka, for
passage in the text referring to Jina which the Sanskrit would be Dhan-
is obscure, and probably corrupt. yakataka or Dhanyakataka ; and in
BOOKS.] DHANAKATAKA. 221
T'O-NA-KIE-TSE-KIA (DHANAKATAKA).
This country is about 6000 li in circuit, and the capital 9s 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} " a mountain is a convent called the Purva- s"ila (Fo-p'o-shi-lo-seng).wo To the west of the city lean- ing against (maintained ~by] a mountain is a convent called Avarasila.101 These were (or, this was) built by a former king to do honour to (for the sake of] Buddha.
an inscription of 1361 A.D. we have or enclosed by a mountain on the
Dhanyavatipura, and these would east of the city.
identify the city of Dharimakataka 10° The symbol lo appears to be
with Dharanikota close to Amara- omitted. Fo-lo-po would be equal to
vati (Ind. Ant., vol. xi. pp. 95 f.) Purva.
The symbol tse is equivalent to the 101 '0-fa-lo-shi-lo, Aparasila or
Sanskrit ta. West Mount. Fergusson identifies
5)8 Mr. Fergusson concludes from a this with the Amara vati tope. The
report addressed to Government by tope is 17 miles west of Bejwada.
the late J. A. C. Boswell, and also It stands to the south of the town
from some photographs by Captain of Amar&vati, which again is 20
Ross Thompson, that almost beyond miles north-north-west of Guntur.
the shadow of a doubt Bejwada is the The old fort called Dharnikota
city described by Hiuen Tsiang (op. (which appears at one time to have
cit., p. 263). But seelnd. Ant., utcit. been the name of the district) is
99 The word is ken, to hold, to just one mile west of Amaravati.
rely on. In the Analects (vii. 6, 2) "This celebrated Buddhist tope
there is the expression keu yu tih, was first discovered by Raja Ven-
which Dr. Legge translates, "let katadri Nayudu's servants in A.D.
every attainment in what is good be 1 796 : it was visited by Colonel
firmly grasped." I should suppose, Mackenzie and his survey staff in
therefore, the text means that the 1797; it was greatly demolished by
Pu.rva.sila convent was supported by the Raja, who utilised the sculptured
222 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 laymen103 and priests who dwelt here together during the rainy season. When the time was expired, all who had104 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. B. Sewell) in May 1877. Further excavations (by Dr. James Burgess) in 1882-83. Se well'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 Amaravatl 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 of " 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 sanghdrdma. 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 king of the country, and he thoroughly searched through all the examples (kw'ai shih, 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 ck'a in the text is lih in Hwui-lih ; I regard it as a misprint] by a former king," and then he goes on to 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.
BOOKX.] 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 south105 of the city a little way is a great mountain cavern. It is here the master of £dstras P'o- pi-fei-kia (Bhavaviveka) 106 remains in the palace of the Asuras ('0-ssu-lo), awaiting the arrival of Mai trey a Bodhisattva as perfect Buddha.107 This master of sds- tras was widely renowned for his elegant scholarship and for the depth of his vast attainments (virtue). Externally he was a disciple of Kapila108 (Sankhya), but inwardly he was fully possessed of the learning of Na"garjuna. 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 sdstras 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 relating to KSsyapa in the Kukku- by Mr. Fergusson (op. cit., p. 263), tapada-giri, Julien has quite missed " immediately south of the town the sense ; he translates as though (i.e., of Bejwada) is a singular Bhavaviv^ka had become a Buddha, isolated rock or hill, along whose 108 In the text it is " externally base and sides there are the remains he wore the clothes or costume of of a considerable number of rock- the Sankhya (Sang-k'ie), that is, he caves, &c." was a follower of Kapila by out-
106 In Chinese Tsing-pin, " he ward profession. Julien has trans- who discusses with clearness " lated it as though Sang-k'ie were (Jul.); but in Wong-Pub. (§ 193) equivalent to Sang-kia-chi, but the he is called Ming-pin, which seems symbols are quite different, and he more accurate. For the story of this himself gives Sdnkhya as the equi- doctor see Wong-Pub, (loc. cit.) valent of Sang-k'ie (pp. 470, 527).
107 In this passage, as in the one
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 ! Vain 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 be no meeting."
The master of sdstras having returned to his own country, led a pure (quiet) life and reflected thus : " In the absence of110 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 (Hrldaya-dhdrani}^2 abstaining from food and drink. After three years Kwan-tsz'-tsai Bodhi- sattva appeared to him with a very beautiful 113 body, and
passage is obscure, and I spirit of Nzlgarjuna," although pro-
offer my translation only as tenta- fessedly a follower of Kapila, ex-
tive. It appears to me that the hibited his faith by going to Avalo-
message to the B&dhisattva was kitesvara. This, joined with the
couched ironically. Bhavaviveka story of Sadvaha excavating the
challenges Dharmapala on the Brahmara (Durga) convent for Nsi-
ground that his aim has not yet garjuna, shows that the worship of
been accomplished, and to go to the Durga (the many-armed and the high)
B6dhi tree to worship is foolish and was the chief feature in the spirit of
inoperative. "Vow to accomplish Nagarjuna's teaching; in other
your purpose, and it shall be accom- words, that the fusion between Bud-
plished irrespective of worship or dhism and the native worship of hill
humility." This would seem to gods dates from Nagarjuna's time,
have been the tendency of Nagar- and was brought about by his in-
j una's teaching, and Bhavaviveka, fluence.
though outwardly a follower of Ka- 112 This is a well-known, s&tra or
pila, was yet full of Nagarjuna's mantra, has been translated in the
spirit. Journal of the R. A. S., 1875, p. 27 ;
110 That is, until Maitreya be- see also Bendall, Catalogue of MSS., comes Buddha, who is there that &c., p. 117, add. 1485. The corn- can answer my doubts ? It is not position of this sUtra may, I think that Maitreya has become Buddha, be attributed to Nagar juna, as the but until he does so become. founder of the Mah£ydna doctrine.
111 This is indirectly a most im- 113 This " beautiful body " of Ava- portant passage. It shows that Bha- lokitesvara seems to be derived from vaviveka, who was imbued "with the foreign sources. The character of
BOOKX.] BHAVAVIVEKA. 225
addressed the master of sdstras thus : " What is your pur- pose (will) ? " He said, " May I keep my body till Mai- treiya 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 CM-Tcing-kang-t'o-lo-ni ( Vafrapdnidhdram), 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- trtya)." "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 114 This is the aim of the true
plates supplied by Mr. B. Hodgson Buddhist convert, to be born in the
in the J. E. A. S., vol. vi. p. 276. heaven of Maitreya after death, and
There can be little doubt that we there to hear his doctrine, so as to
have here a link connecting this be able at his advent to receive his
worship with that of Ardhvisura- instruction and reach Nirvana. Op-
anahita, the Persian representative posed to this is the foreign theory of
of the beautiful goddess of " pure a Western paradise,
water." Compare Anaitis as Venus, lls This exhibits the character of
and the Venus-mountains in Europe Bhavaviveka, who had charged
(Fensberg), the survival of the wor- Dharmapala with want of a strong
ship of hill-gods. (See Karl Blind determination (oath). See ante, n.
on " water-gods," &c., in the Con- 109. temporary Review.)
VOL. II. 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 £dstras 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 (yih-tsai-i-shing), the son of Suddho"-
graine de se"neve." Referring to dana, the promised Buddha, was
my translation in Wong-Puh, § 193, just this, " the white mustard-seed "
I had the honour to correspond with (Siddhartha), because he was "per-
M. Julien on the subject, he only fectly endowed." Whether the
allowed that the point was worthy phrase, "faith as a grain of mustard -
of consideration. His words are seed " (&s /CO'/CKO^ crtvdirews) does not
these: "lime semble au contraire mean " perfect faith " (an Oriental -
que cela signifie que la puissance des ism introduced into Palestine, #s
dhdrani recittSs sur une graine de used for 2wj, or vp6s) is a point I
seneve fut telle que cette graine, shall not urge ; but probably the
malgre1 sa legdrite" extreme, put, familiar story of "Open Sesame"
etant projetde sur la pierre, la faire is derived from the legend of Bhava-
s'entrouvrir comme si elle avait e"te" viveka and the " nmstard - seed."
frappe"e avec un instrument d'une Both Ali Baba and the master of
force, d'un poids extraordinaire." fdstras succeeded in opening the
But there is something to be said on cavern gate by a "mustard-seed"
the other side. To repeat a formula formula. Cunningham connects the
" to a mustard-seed," is to repeat it name of the place, Dharani-kota,
perfectly (ad unguem) ; hence the with this legend (Anc. Qeog., p.
name of Siddhartha, "the perfect" 538).
BOOKS.] CHU-LI-YE—CHOLA. 227
behind them, and then those left without chided them- selves for neglecting his words addressed to them.
From this going south-west 1000 li or so, we come to the kingdom of Chu-li-ye (Chulya).
CHU-LI-YE (CHULYA OR Cn6LA).
The country of Chulya (Chola) is about 2400 or 2500 li in circuit; the capital is about 10 li round. It is deserted and wild, a succession of marshes and jungle. The popu- lation is very small, and troops of brigands go through the country openly. The climate is hot ; the manners of the people dissolute and cruel. The disposition of the men is naturally fierce ; they are attached to heretical teaching. The sdnghdrdmas are ruined and dirty as well as the priests. There are some tens of Deva temples, and many Nirgrantha heretics.
At a little distance south-east of the city is a stfipa built by A66ka-raja. Here Tathagata in old time dwelt, and exhibited his spiritual power, and preached the sublime law, and defeated the heretics, delivering both men and D6vas.
Not far to the west of the city there is an old sanghd- rdma. This was the place where Ti-p'o (Deva) Bodhi- sattva discussed with an Arhat. In the first instance, Deva Bodhisattva heard that in this convent there was an Arhat called Uttara (Wu-ta-lo) who possessed the six supernatural powers (shadabhijnds), and the eight vimdk- shas (means of deliverance) ; forthwith he came from a distance to observe his manner as a model. Having i Arrived at the convent, he asked the Arhat for a night's lodging. Now in the place where the Arhat lived (in his cell) there was only one bed. Having entered, in the absence of a mat, he spread some rushes on the ground, and showing it to him, begged him to be seated. Having taken the seat, the Arhat entered into samddhi, and came out of it after midnight. Then D^va proposed to him his
2-8 RECORDS OF WESTERN COUNTRIES. [BOOK x.
doubts, and prayed him to answer them. The Arhat took up each difficulty and explained it. Deva, closely exa- mining each word, pressed his difficulties in the way of cross-examination, till after the seventh round of discussion the Arhat closed his mouth and declined (was unable) to reply. Then using secretly his divine faculties, he passed into the Tushita heaven, and there questioned Maitreya. Maitreya gave the required explanations, but because of their character he added, " This is the celebrated Desva who for a succession of kalpas has practised religion, and in the middle of the Bhadra-kalpa ought to attain the condition of Buddha. You do not know this.117 You should greatly honour him and pay him reverence."
In a moment he returned to his seat, and once more entered on a clear explanation (of the difficulties), which he expressed in great precision and language. Deva addressing him said, " This is the explanation of the holy wisdom of Maitreya Bodhisattva. It is not possible for you, reverend sir, to have discovered such profound answers." Then the Arhat said, " It is so, in truth ; the will of Tathagata." On this, rising from his mat, he offered him worship and profound reverence and praise.
Going from this south, we enter a wild forest district, and passing 1500 or 1600 li, we come to the country of Ta-lo-pi-ch'a (Dravida).
TA-LO-PI-CH'A (DEAVIDA).
This country is about 6000 li in circuit; the capital of the country is called Kanchipura (Kin-chi-pu-lo),118 and is about 30 li round. The soil is fertile and regularly cultivated, and produces abundance of grain. There are
117 Or, do you not know this ? opening (mouth) of the southern
118 This must be Conjiverain. sea of India, and in the direction I do not think the text in Hwui-lih of Sinhala the water journey is three can be construed as Julien takes it, days." It seems to imply that Con- " the town of Kin-chi is situated on jiveram was the central town from a port of the sea." The original runs which the traffic to Ceylon was con- thus: "The town of Kin-chi is the ducted.
BOOKX.] DRAVIDA. 229
also many flowers and fruits. It. produces precious gems and other articles. The climate is hot, the character of the people courageous. They are deeply attached to the principles of honesty and truth, and highly esteem learning; in respect of their language and written characters, they differ but little from those of Mid-India. There are some hundred of sanghdrdmas and 10,000 priests. They all study the teaching of the Sthavira (Chang-tso-pu) school belonging to the Great Vehicle. There are some eighty Deva temples, and many heretics called Nirgranthas. Tathagata in olden days, when living in the world, fre- quented this country much ; he preached the law here and converted men, and therefore As"6ka-raja built stdpas over all the sacred spots where these traces exist. The city of Kanchipura is the native place of Dharmapala Bodhis- attva.119 He was the eldest son of a great minister of the country. From his childhood he exhibited much cleverness, and as he grew up it increased and extended. When he became a young man,120 the king and queen condescended to entertain him at a (marriage) feast. On the evening of the day his heart was oppressed with sorrow, and being exceedingly afflicted, he placed himself before a statue of Buddha and engaged in earnest prayer (supplication). Moved by his extreme sincerity, the spirits removed him to a distance, and there he hid himself. After going many hundred li from this spot he came to a mountain convent, and sat down in the hall of Buddha. A priest happening to open the door, and seeing this youth, was in doubt whether he was a robber or not. After interrogating him on the point, the Bodhisattva completely unbosomed himself and told him the cause ; moreover he asked per- mission to become a disciple. The priests were much astonished at the wonderful event, and forthwith granted his request. The king ordered search to be made for him in every direction, and at length finding out that Bodhi-
119 Ta-mo-po-lo-p'u-sa, in Chinese Hu-fa, " defender of the law."
120 Assumed the cap, toga virilis.
230 RECORDS OF WESTERN COUNTRIES. [BOOK x.
sattva had removed to a distance from the world, driven121 by the spirit (or, spirits), then he redoubled his deep reverence and admiration for him. From the time that Dharmapala assumed the robes of a recluse, he applied himself with unflagging earnestness to learning. Con- cerning his brilliant reputation we have spoken in the previous records.122
To the south of the city not a great way is a large sanghdrdma, in which men of the same sort, renowned for talent and learning, assemble and stop. There is a stupa about 100 feet high which was built by A£6ka-raja. Here Tathagata, dwelling in old days, repeated the law and subdued the heretics, and converted both men and Devas in great number.
Going 3000 li or so south from this, we come to the country of Mo-lo-kiu-ch'a (Malakuta).
MO-LO-KIU-CH'A (MALARIA).
This country 123 is about 5000 li in circuit ; the capital is about 40 li. The land and fields are impregnated with
121 Both here and in the preced- Ceylon, viz., about 20,000 li. This ing portion of the narrative the part of the pilgrim's itinerary is be- phrase used is shin fu, which may set with difficulties. In the text either mean "carried by spirits" before us, the use of the symbol (in the sense of divine spirits) or king would denote that he went "driven by his own spirit." Julien personally to the Malakuta king- adopts the former rendering. We dom, but in Hwui-lih we are told should in this case have expected that he heard only of this country, to find the phrase kwei shin, instead and his intention was evidently to of shin. Hwui-lih, however, tells us embark, probably at the mouth of that it was "a great king of the the Conjiveram river, for Ceylon, spirits " (one of the Mahadeva-rajas) when he heard from the priests who that carried him away. came from that country to Kin-chi
122 See ante, vol. i. p. 238. For of the death of the king Raja Buna some account of his writings, com- Mugalan and the famine. Mr. Fer- pare Hwui-lih, book iv. p. 191 (Jul.); gusson, assuming Nellore to have see also note 87, book ix. been the capital of Chola (I may
1:3 The distance given (3000 li or here notice, by the way, that the
so) south from Conjiveram seems symbols used for this country are
to be excessive. But none of the the same both in Hwui-lih and the
distances given by Hiuen Tsiang Si-yu-ki, so that the " Djourya "
from hearsay are to be depended on. adopted by Julien in the Life of
Compare, for example, the distance Hiuen - Tsiang is the same as
given from Charitra, in Orissa, to " Tchoulya " in the Si-yu-ki), is
BOOK X.]
MALAKUTA.
231
salt, and the produce of the earth is not abundant. All the valuables that are collected in the neighbouring islets are brought to this country and analysed. The tempera- ture is very hot. The men are dark complexioned. They are firm and impetuous in disposition. Some follow the true doctrine, others are given to heresy. They do not esteem learning much, but are wholly given to commercial gain. There are the ruins of many old convents, but only the walls are preserved, and there are few ' religious fol- lowers. There are many hundred Deva temples, and a multitude of heretics, mostly belonging to the Nirgranthas.
Not far to the east of this city is an old sanghdrdma of which the vestibule and court are covered with wild shrubs; the foundation walls only survive. This was built by Mahendra, the younger brother of A66ka-raja.
To the east of this is a stdpa, the lofty walls of which are buried in the earth, and only the crowning part of the cupola remains. This was built by Asoka-raja. Here
disposed to refer Kin-chi-pu-lo to Nagapattanam, and so get over the difficulty which arises from Hwni- lih's remark that " the town of Kin- chi is at the sea-mouth on the water-road to Ceylon," and also the distance from Nellore of 1500 or 1600 li. But this would involve us in subsequent difficulties ; the name of Kanchtpura, moreover, is the well - known equivalent for Conji- veram, and it is impossible to dis- regard this. M. V. de St. Martin, relying on Hwui-lih, says (Memoire, p. 399) that Hiuen-Tsiang did not go farther south than Kanchipura, but, on the other hand, Dr. Burnell is of opinion that Hiuen-Tsiang returned from Malakuta to Kanchi- pura (Ind. Ant., vii. p. 39). It is certain that on his way to the Kon- kan he started from Dravida ; I am disposed, therefore, to think that he did not go farther south than Kin- chi. In this case the subsequent account he gives us of Malakuta, Mount Malaya, and Potaraka, is derived from hearsay. With regard
to Malakuta, Dr. Burnell has shown (loc. cit.) that "this kingdom was comprised roughly in the delta of the Kaveri." This would lead us to suppose that the capital was somewhere near Kumbhaghonam or Avur,; but how then shall we ac- count for the 3000 li of Hiuen- Tsiang ? the actual distance south from Conjiveram to this neigh- bourhood being only 150 miles, or, at most, 1000 li. For an account of Kumbhaghonam, see Sewell, Lists of Antiq. Remains in Madras, voL i. p. 274. Dr. Burnell gives the name Malaikurrain as pos- sibly that by which Kumbhaghonam was known in the seventh century (ibid.) In a note the Chinese editor remarks that Malakuta is also called Chi-mo-lo; Julien restores this to Tchimor (p. 121, n.), and also to Tchimala " the Simour of M. Rein- aud" (JuL, iii. 53°)- ^ nave given reasons for thinking that Chi-mo-lo is the equivalent for Kumar (/. li. A. S., vol. xv. p. 337).
232 RECORDS OF WESTERN COUNTRIES. [BOOK x.
Tathagata in old days preached the law and exhibited his miraculous powers, and converted endless people. To preserve the traces of this event, this memorial tower was built. For years past it has exhibited spiritual signs, and what is wished for in its presence is sometimes obtained. On the south of this country, bordering the sea, are the Mo-la-ye (Malaya) mountains,124 remarkable for their high peaks and precipices, their deep valleys and mountain torrents. Here is found the white sandal- wood tree and the Chan-t'an-ni-p'o (Chandanfoa) 125 tree. These two are much alike, and the latter can only be distinguished by going in the height of summer to the top of some hill, and then looking at a distance great serpents may be seen entwining it : thus it is known. Its wood is naturally cold, and therefore serpents twine round it. After having noted the tree, they shoot an arrow into it to mark it.126 In the winter, after the snakes have gone, the tree is cut down. The tree from which Kie-pu-lo (Karpttra) scent is pro- cured,127 is in trunk like the pine, but different leaves and flowers and fruit. When the tree is first cut down and sappy, it has no smell ; but when the wood gets dry, it forms into veins and splits; then in the middle is the scent, in appearance like mica, of the colour of frozen snow. This is what is called (in Chinese) long-nao-hiang, the dragon-brain scent.
324 These mountains, or this moun- the latter cannot be confined to the
tain, bordering on the sea, may either delta of the Kaveri, but must be
represent the Malabar Ghats gene- extended to the southern sea-coast,
rally, or, more probably, the detached This would explain the alternative
mass of the Ghats south of the Koim- name of Chi-mo-lo (Kumar). Malaya
batur gap, apparently the true Ma- means any " mountainous region.''
laya of the Pauranik lists. See 125 That is, a tree " like the sandal-
Ind. Ant., vol. xiii. p. 38; Sewell, wood " ( Jul., n. i).
op. cit., p. 252. The term Ma-la-yo 126 Compare Julien, note 2 (in
is also applied to a mountainous loco), and Burnouf, Introd. to Bud-
district in Ceylon, of which Adam's dhism, p. 620. The Malaya moun-
Peak is the centre (Childers, Pali tain is called Chandanagiri. part
Diet., sub voc.); compare J. R. A. S., of the southern range of the Ghats,
N.S., vol. xv. p. 336. It would seem, because of the sandal-wood found
at any rate, if this district of Malaya, there (Monier Williams, Sansc. Diet.
"bordering on the sea," was a part s. v. Chandana).
of the kingdom of Malakuta, that 127 That is, camphor.
BOOKX.] MOUNT POTALAKA. 233
To the east of the Malaya mountains is Mount Po-ta- lo-kia (Potalaka).128 The passes of this mountain are very dangerous ; its sides are precipitous, and its valleys rugged. On the top of the mountain is a lake ; its waters are clear as a mirror. From a hollow proceeds a great river which encircles the mountain as it flows down twenty times and then enters the southern sea. By the side of the lake is a rock-palace of the Devas. Here Avalokitesvara 129 in coming and going takes his abode. Those who strongly desire to see this Bodhisattva do not regard their lives, but, cross- ing the water (fording the streams), climb the mountain forgetful of its difficulties and dangers ; of those who make the attempt there are very few who reach the summit. But even of those who dwell below the moun- tain, if they earnestly pray and beg to behold the god, sometimes he appears as Tsz'-tsai-t'ien (Isvara-deiva), some- times under the form of a yogi (a Pdmsupata) ; he ad- dresses them with benevolent words and then they obtain their wishes according to their desires.
Going north-east from this mountain, on the border 13° of the sea, is a town ; 131 'this is the place from which they
128 The situation of this mountain p. 40). Julien says, " Going from
has been discussed (/. R. A. S., N.S., Malakuta in a north-eastern direc-
vol. xv. p. 339 ff. tion, on the borders of the sea is
-9 See vol. i. p. 60, n. 210. a town (called Che-li-ta-to, Chari- 10 The symbol used implies "a trapura)." Conf. ante, p. 205, n. division of the sea," as though it 55. But, in fact, the original were at a point where the sea states, " Going from this mountain, divided into an eastern and western i.e., Mount Malaya, in a north- ocean, eastern direction, there is a town at
131 There is no name given ; it is the sea-dividing." So that Dr. Bur- simply stated there is a town from nell's conclusions, so for as this part which they go to Ceylon. If it of his argument goes, are not sup- were intended to give the name ported by the text. On the other Charitrapura to it, there would be hand, it is stated by I-tsing that no symbol between the word for " going west thirty days from Que- " city or town " and the word " go. " dah, merchants used to arrive at M. Julien's parenthesis has misled Nagavadana, whence after two Dr. Burnell and others. Dr. Bur- days' voyage they reach Ceylon" nell has also argued on a mistaken (/. R. A. S., N.S.. vol. xiii. p. 562). translation as to the position of This looks as though Nagapattanam this town, which he identifies with were the town referred to by Hiuen Kaveripattanam (Ind. Ant., vol. vii. Tsiang.
234 RECORDS OF WESTERN COUNTRIES. [BOOK x.
start for the southern sea and the country of Sang-kia- lo (Ceylon). It is said commonly by the people that embarking from this port and going south-east about 3000 li we come to the country of Simhala.
END OF BOOK X.
BOOK XL
Contains an account of twenty-three kingdoms, viz., (i) Sdng-kia-lo ; (2) Kong-kien-na-po-lo; (3) Mo-ho-la-c'ha ; (4) Po-lu-kie-che-p'oj (5) Mo-la-p'o; (6) 0-c'ka-li; (7) Kie-ch'a; (8) Fa-la-pi; (9) '0-nan-to-pu-lo; (10) Su-la-ch'dj- (n) Kiu-che-lo; (12) U-she- yen-na; (13) Chi-kie-to; (14) Mo-hi-chi-fa-lo-po-lo; (15) Sin-to ; (16) Mo-lo-san-pu-lo ; (17) Po-fa-to; (18) 0-tien-p'o-chi-lOj (19) Long-kie-lo; (20) Po-la-sse; (21) P i-to-chi-lo ; (22) O-fan-c'ha; (23) Fa-la-na.
SANG-KIA-LO (SiMHALA).1
THE kingdom of Simhala is about 7000 li in circuit;2 the capital is about 40 li round. The soil is rich and fertile ; the climate is hot ; the ground is regularly culti- vated; flowers and fruits are produced in abundance. The population is numerous ; their family possessions are rich in revenues. The stature of the men is small. They are black complexioned 3 and fierce by nature. They love learning and esteem virtue. They greatly honour religious excellence, and labour in the acquisition of religious merit.
1 Simhala or Ceylon was not 2 For the exaggerated reports visited by Hiuen Tsiang, for reasons concerning the size of this island, given in the last book. Fa-hian, we may refer to Tennent's Ceylon, however, resided in the island for cap. i., and Yule, Marco Polo (vol. two years (cap. 40). For the vari- ii. p. 254, n. i). The circuit of the ous names by which this island has island is really under 700 miles, been known, we may refer to Vin- We must therefore allow 10 li to cent (Navigation of the Ancients, &c.) the mile if Hiuen Tsiang's state- Colonel Yule doubts whether we ment is to be received. Fa-hian is owe the name Ceylon or Seilan to much more nearly correct in his Simhala (Marco Polo, ii. p. 254, figures, but in his account we must note i ). Childers traces the deriva- substitute length for breadth (cap. tion of the word Elu to this name 37).
Sihala (Notes on the Sinhalese Lan- 3 This must refer to the Tamil
guage}. See Ind. Ant., vol. xiii. pp. population. The Sinhalese are tall
33 ff. and comparatively fair.
236 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
This country was originally (called) Pao-chu4 (Ratna- dvipa), because of the precious gems found there. It was occupied by evil spirits.5
After this there was a king of a country of Southern India, whose daughter was affianced in a neighbouring country. On a fortunate day, having paid a compli- mentary visit, she was returning when a lion met her on the way. The servants of the guard left her and fled from the danger. Besting alone in her car, her heart was resigned to death. At this time the lion king, taking the woman on his back, went away and entered a lone valley in the deep mountains.6 He caught the deer and gathered the fruits according to their season, with which to nourish her. In the course of time she brought into the world a boy and a girl. In form and features they resembled human beings, but in disposition they were like the beast tribes.
The youth gradually grew up, and was possessed of great bodily strength, so that he could subdue the wildest
4 That is, the " isle or islet of gems." So it was called by the Arabs of the ninth century (Yule, op. cit., p. 255). The Javanese word for precious stone is sela, and from this, some think, comes the word Saildn or Ceylon (ibid.) In any case the name itself, "gem- island, "was an old one; the regular formation would give us Ratna- dvipa.
5 The construction of the text and context is a little unusual. It seems to imply that because the island abundantly possessed gems and precious stones, it was a resting- place for demons and spirits, or demons. Of course it refers to the Rakshasis or Yakkhinis. Comp. Weber, Rdm&yana, p. 25 (Boyd's translation).
6 For notices of this legend see Prof. Vasconcellos Abreu, Fragmen- tos d'uma tentativa de Estudo scolias- tico da Epopeia Portugueza (Lisboa, 1880), pp. 40-75 ; or Ind. Ant., vol. xiii. pp. 33 ff. ; Dtpavariifa, ch. ix. ; Lassen, Ind. Alt., vol. i. p.
241 n. ; Burnouf, Introd., pp. 198 f. It owes its origin probably to the rape of a woman during a seaboard raid. Some of the northern tribes (invaders of India) affected the name of lion (simha or li). Compare Fo-sho, v. 1788. There are three events (obscure in themselves, yet perhaps connected) which happened in India about the time of Buddha : (i.) The invasion of north-west of India by the Vrfjjis ; (2.) the in- cursion of Yavanas into Orissa ; (3.) the invasion and conquest of Ceylon by Vijaya. These events may have had a mutual relationship ; the pressure of the Vrfjjis from the north-west would drive the inter- mediate tribes on Orissa, and from Orissa some of the adventurers would start for fresh conquests by sea. Precisely similar events oc- curred in the west a few centuries afterwards. Compare Fergusson, Cave Temples of India, p. 58 ; Beal, A bstract of Four Lectures, Introduc- tion, ix., x., xi. , and also the sculp- tures in the Ganesa Gumpha and
BOOK xr.] THE LEGEND OF SIMHA. 237
beasts. When he came to man's estate,7 the wisdom of his manhood also came, and he asked his mother, saying, " What am I to be called ? My father is a savage beast, and my mother is a human creature. But as you differ in kind, how can you have lived together ? " Then the mother related the old story, and told it to her son. Her son, replying, said, "Men and beasts are of different kinds. We ought to hasten away from this." The mother replied, " I should have fled long ago, but I cannot help myself." Then the son from that time forth stopped at home whenever his father, the lion, roamed forth through the mountain passes, with a view to escape the difficult (position in which they were placed). And now on a cer- tain occasion, his father having gone forth, he proceeded to carry away his mother and sister to a village inhabited by men. The mother then said, " You ought, both of you, to keep this matter secret, and say nothing about the first transaction, for if people were to come to hear of it, they would lightly esteem us."
On this she returned to her father's country, but it no longer belonged to her family, and the sacrifices of her ancestors had all died out. Having taken refuge in the town, all the men addressed her, saying, "From what kingdom do you come ? " She said, " I belong to this country. Having wandered through strange places, we have come back, mother and son together (to our home)."
Then the village people were moved with pity, and pro- vided them with necessary food. And now the lion king returning to his place, saw no one there. Thinking with affection of his son and daughter, he was moved with rage, and went away through the mountains and valleys, and roamed through the towns and villages, roaring frightfully and destroying the people, slaughtering and mangling every living thing. The town-folk went forth,
Rani ka Nur caves, Fergusson, op. 7 Reached th« age of twenty cit., pi. I. years. — Julien.
238 RECORDS OF WESTERN COUNTRIES. [BOOK XL
therefore, to pursue and capture him, in order to kill him. They beat the drums, sounded the conch, and with their bows and spears formed a large company ; but yet they lagged behind (delayed) in order to escape danger. Then the king, fearing that their courage was little,8 organised a band of hunters to capture the lion. He himself went with an army consisting of the four kinds of troops, amounting to tens of thousands, and beat through the woods and jungle, and traversed the mountains and valleys (in search of their prey). The lion raising his terrible roar, men and beasts flee in consternation.
Not being captured in the hunt, the king again made a proclamation, and promised that whoever captured the lion and freed the country from the affliction should be largely rewarded and his reputation widely published.
The son, hearing the royal decree, spake to his mother and said, " We have suffered much from hunger and cold. I certainly will answer to the appeal. Perhaps we may thus get enough to support us."
The mother said, " You ought not to think of it ; for though he is a beast, yet he is still your father. What though we be wretched through want ? this is no reason why you should encourage a wicked and murderous thought." 9
The son said, " Men and beasts are of a different kind. What room is there for the question of propriety in such a matter as this ? Why should such a thought interfere with my plan ? " So seizing a knife and concealing it in his sleeve, he went forth to answer to the appeal. On this a thousand people and ten thousand horsemen assembled in crowds (like the clouds and vapour). The lion lay hid in the forest, and no one dared to approach him. On this the son forthwith advanced to him, and the father, tame and crouching, forgot in his sense of loving affection all
8 The virtue (viz., of manliness) 9 Wicked, i.e., unnatural, against which influenced them did not pre- nature, vail (far).
BOOK xi.] THE LEGEND OF SIMHA. 239
his previous hate. Then he (the son) plunged the knife into the middle of his bowels, but he still exhibited the same love and tenderness, and was free from all anger or revengeful feeling even when his belly was ripped up, and he died in agony.10
The king then said, " Who is this man who has done such a wonderful deed?" Allured by promises of re- ward on the one hand, and alarmed by fear of punish- ment on the other, if he kept back anything, he at last revealed the whole from beginning to end, and told the touching story without reserve. The king said, "Thou wretch ! if thou wouldest kill thy father, how much more those not related to thee ! Your deserts indeed are great for delivering my people from the savage cruelty of a beast whose (passions) it is difficult to assuage, and whose hateful tempers are easily aroused ; but to kill your own father, this is a rebellious (unnatural) disposition. I will reward your good deed largely, but you shall be banished from the country as the punishment of your crime. Thus the laws will not be infringed and the king's words not violated." On this he prepared two large ships (boats) in which he stored much provision (cured rice or other grain). The mother he detained in the kingdom, and provided her with all necessary things as the reward of the service done. The son and daughter each were placed in a separate boat, and abandoned to the chance of the waves and the wind. The boat in which the son was embarked, driven over the sea, came to this Eatnadvipa. Seeing it abounded in precious gems, he took up his abode here.
Afterwards merchants seeking for gems frequently came to the island. He then killed the merchant chief and detained his children. Thus he extended his race. His sons and grandsons becoming numerous, they pro-
10 The cave pictures from Ajanta the history of Vijaya and the "lion" given in Mrs. Speir's Life in Ancient legend; see also Burgess, Cave India, pp. 300 ff. seem to refer to Temples, &c., pp. 312 f.
240 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
ceeded to elect a king and ministers and to divide the people into classes. They then built a city and erected towns, and seized on the territory by force ; and because their original founder got his name by catching a lion,11 they called the country (after his name) Simhala.
The boat in which the girl was embarked was driven over the sea till it reached Persia (Po-la-sse), the abode of the western demons, who by intercourse with her engendered a clan of women-children, and therefore the country is now called the Country of the Western Women ; — this is the reason.
The men of the Simha kingdom are small in stature and black-complexioned ; they have square chins and high foreheads ; they are naturally fierce and impetuous, and cruelly savage without hesitation. This is from their inherited disposition as descended from a beast ; but another version of the story is that they are very brave and courageous.
The records of the Buddhist religion say : In the middle of a great iron city of this Eatnadvipa (P'ao-chu) was the dwelling of the Rakshasi women (Lo-t'sa). On the towers of this city they erected two high flagstaffs with lucky or unlucky signals, which they exhibited according to circumstances12 (to allure mariners), when merchants came to the island (Ratnadvipa). Then they changed themselves into beautiful women, holding flowers and scents, and with the sound of music 13 they went forth to meet them, and caressingly invited them
11 Cftih - sse - tseu, lion-catching; the favourable flag or signal was this seems also to be the meaning shown; but if she kept away on her of sirhhala, where la means to catch voyage, then the unfavourable or take. The DipavariiGa brings signal was displayed. Or it may Vijaya, the son of Simha, from mean that the signal was to allure Simhapura in Lala (Gujarat). mariners.
12 " If circumstances were pro- u The curious parallel between pitious, they agitated the lucky the ways of these Rakshasis and flag or drapery ; if they were un- the Sirens has attracted frequent fortunate or unlucky, they moved notice. Compare Pausanias, book the unpropitious signal." It would x. cap. vi. 2fipfywv VTJaos dvdir\€us seem to mean that if a ship drew toreuv, viz., of those who had lis- near the shore as if to anchor, then tened to their songs. Homer, Odys.,
BOOK XL] LEGEND OF SIMHA. 241
to enter the iron city ; then having shared with them all sorts of pleasure, they shut them up in an iron prison, and devoured them at their leisure.
At this time there was a great merchant of Jarnbu- dvipa called Sang-kia (Simha) whose son was called Sang- kia-la (Simhala). His father having grown old, he was deputed to take charge of the house (family) ; he em- barked, therefore, with 500 merchants to seek for pre- cious stones ; driven by the winds and waves, they came to Eatnadvipa.
Then the Eakshasis, displaying the lucky signal, began to wave it, and went forth with scents and flowers and the sound of music to meet them, and invite them to enter the iron city. The prince of the merchants ac- cordingly, matched with the queen of the Eakshasis, gave himself up to pleasure and indulgence. The other merchants also selected each one a companion, and so, in the course of time, a son was born to each. After this, the Eakshasis, feeling tired of their old partners' love, (ivere preparing to) shut them up in the iron prison, and to seek new companions among other merchants.
At this time, Sang-kia-la, moved in the night by an evil dream, and impressed with a sense of its bad augury, sought some mode of escape, and coming to the iron stronghold, he heard the sounds of piteous cries within. Forthwith he climbed a great tree, and questioned them, saying, " Who are you thus bound, and why these miser- able cries?" They replied, "Do you not know then that the women who occupy this place are all Bak- snasis? In former days, they allured us to enter the city with festive sounds of music, but when you arrived, they shut us up in this prison, and are gradually devour- ing our flesh. Now we are half eaten up ; your turn too will soon come."
xii. 178, &c., with the account in Ind. Antiq., vol. x. p. 291, and the
the text and in the Romantic Academy, Aug. 13, 1881, pp. 120,
Legend of Buddha, p. 339. See also 121.
VOL. II. Q
242 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
Then Sang-kia-la (Simhala) said, "By what device then may we escape this danger?" They replied, and said, " We hear that on the sea-board there is a divine horse,14 and whoever prays with supreme faith he will safely carry him across."
Simhala having heard this, secretly told the merchants his companions to assemble altogether on the sea-shore and there to offer up fervent prayers for deliverance. Then the divine horse came and addressed the men and said, " Each one of you grasp my hairy coat and look not behind ; then will I deliver you and transport you across the sea out of danger's way. I will conduct you back to Jambudvipa, to your happy homes (country)."
Then the merchants, obeying his directions, did each one implicitly as commanded. They seized the hairy coat (of the divine horse). Then he mounted aloft, traversed through the clouds, and passed the sea to the other side.
Then the Rakshasis, perceiving all at once their hus- bands had escaped, spake one to another in surprise, and asked where they had gone. Then, taking each her child, they traversed to and fro the air. Perceiving, then, that the merchants had just left the shore, they issued a general order to unite in their flight to follow them. Not an hour had passed but they encountered them, and then, with mingled joy and tears, they came, and for a time restraining their grief they said, " We thought ourselves happy when first we met you, and made it our care to provide you homes, and for long have loved and' cherished you, but now you are departing and deserting your wives and children, leaving them desolate. Who can bear the terrible grief that afflicts us ! We pray you stay your departure and turn again with us to the city."
14 The horse is called Kesi in the departure of merchants (see
the Abhinishkramana SUtra (Ro- note in the Romantic Legend),
mantic Legend, loc. cit.) The re- Avalokitesvara is often spoken of
ference appears to be to the change as a white horse, i.e., as one who
of monsoon, which would favour came across the sea.
BOOK xr.] LEGEND OF SIMHA . 243
But the minds of the merchants were as yet unwilling to consent. The Rakshasis, seeing their words had no effect, had recourse to seductive blandishments, and by their conduct excited the feelings of the merchants ; in consequence of which, being unable to suppress their tender emotions, their steadfastness forsook them, and, hesitating to go on, they paused, and at length returned in company with the Rakshasis. The women, saluting and congratulating each other, closely holding to the men, went back.
Now the wisdom of Siriihala was deep, and his firm purpose remained unchanged, and so he succeeded in traversing the ocean, and thus escaped the danger.
Then the queen of the Rakshasis returned alone to the iron city ; on which the other women addressing her said, " You are without wisdom or astuteness, and so you are abandoned by your husband; since you have so little cleverness or capacity you cannot dwell here." On this the Rakshasi queen, taking her child, hastened her flight after Sirhhala. She indulged before him in excessive blandishments and entreated him tenderly to return. But Simhala repeated with his mouth some spiritual charms, and with his hand brandishing a sword, he said, " You are a Rakshasi and I am a man, men and demons belong to different classes, there can be no union between such; if you trouble me further with your entreaties I will take your life." ,
The Rakshasi woman, knowing the uselessness of further parley, darted through the air and disappeared. Coming to Simhala's house, she addressed his father Siriiha, and said, " I am a king's daughter belonging to such and such a country. Simhala took me as his wife, and I have borne him a son. Having collected gems and goods, we were returning to my lord's country when the ship, driven by the winds and the sea, was lost, and only I, my child, and Simhala were saved. After crossing rivers and mountains with great difficulty, hungry and worn out, I
244 RECORDS OF WESTERN COUNTRIES. [BOOK XL
said a word displeasing to my husband, and I found myself deserted, and as he left me he let fall bitter words and raged on me as if he were a Eakshasa.15 If I attempt to return, my native country is a very long distance off; if I stop, then I am left alone in a strange place : staying or returning I am without support. I have, therefore, dared to tell you the true state of things."
Simha said, " If your words be true, you have done right." Then she entered the king's house to dwell there. Not long after Simhala came, and his father addressing him said, " How is it you esteemed riches and gems so much and made so little of your wife and child ? " Sim- hala said, "This is a Eakshasi." Then he related the whole previous history to his father and mother ; then his relatives, angry on account of the whole affair, turned on her to drive her away ; on which the Eakshasi went to the king and entreated him. The king wished to punish Simhala, but Simhala said, "The delusive influence of Eakshasis is very great."
Moreover, the king, regarding his son's words as untrue, and being moved in his mind (feelings) by her fascination, addressed Simhala and said, " Since you have decided to reject this woman, I will now protect her in my after-palace." Simhala said, " I fear she will cause you some misfortune, for the Eakshasas eat only flesh and blood."
But the king would not listen to Simhala's words, and accordingly took her as his wife. In the middle of the night following this, flying away, she returned to Eatna- dvipa, and calling together 500 Eakshasa demon women, they all came to the king's palace, and there, by means of destructive charms and sorceries, they killed all living things within the building and devoured their flesh and
15 Or, it may be, " as if I were a serve that in the previous sentence
Rakshasi," and so Julien translates where Shhhala draws his sword he
it. In this case we should supply calls her a Rakshasa, not a Rakshasi,
the symbol niu (woman) ; but I ob- so that either translation is correct.
BOOK xi.] SIMHALA APPOINTED KING. 245
drank their blood, whilst they carried off the rest of the corpses and with them returned to the " island of gems."
The next day, early, all the ministers were assembled at the king's gates, which they found fast closed, and not able to be opened. After waiting a long time, and not hearing any sounds of voices within, they burst open the doors and gates, and pressed forward together (into the house). Coming to the palace hall, they found no living thing therein but only gnawed bones. The officers looking at one another in astonishment, then bent down their heads in their confusion, and uttered lamentable cries. Being unable to fathom the cause of the calamity that had happened, Simhala related to them from beginning to end the whole story. The ministers and people then saw from whence the evil came.
On this, the ministers of the country, the aged men and different officers, inquired in order as to the best person to appoint to the high dignity (of the throne). All looked in the direction of Simhala, (so conspicuous for) religious merit and wisdom. Then speaking to- gether, they said, " With respect to a ruler, the selection is no trivial matter; he needs to be devout and wise, and at the same time of quick natural parts. If he be not good and wise, he would not be able to give lustre to the succession ; if he have no natural parts (skill or tact), how could he direct the affairs of state ? Now this Simhala appears to be such a man : he discovered in f dream the origin of the calamity;16 by the effect of his virtue he encountered the divine horse, and he has loyally warned the king of his danger. By his prudence he has preserved himself ; the succession should be his."
The result of the deliberation being known, the people joyfully raised him to the honourable position of king. Simhala was desirous of declining the honour, but was
16 Viz., of the Rakshasis.
246 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
not able to do so. Then keeping to the middle course, he respectfully saluted the different officers of state, and forthwith accepted the kingly estate. On this, he cor- rected the former abuses, and promoted to honour the good and virtuous; then he made the following decree, "My old merchant friends are in the country of the Eakshasis, but whether alive or dead I cannot tell. But in either case I will set out to rescue them from their danger; we must equip an army. To avert calamities and to help the unfortunate, this is the merit of a king- dom ; to preserve treasures of precious stones and jewels, is the advantage of a state."
On this he arrayed his troops and embarked. Then on the top of the iron city the evil flag was agi- tated.17
Then the Eakshasis seeing it, were filled with fear, and putting in practice their seducing arts, went forth to lead and cajole them. But the king, thoroughly understand- ing their false artifices, commanded the soldiers to recite some charmed words and to exhibit their martial bearing. Then the Eakshasis were driven back, and fled precipi- tately to rocky islets of the sea ; others were swallowed up and drowned in the waves. On this they destroyed the iron city and broke down the iron prison ; they delivered the captive merchants, obtained large stores of jewels and precious stones, and then summoning the people to change their abodes, he (Simhala) founded his capital in the "island of gems," built towns, and so found himself at the head of a kingdom. Because of the king's name the country was called Simhala. This name is also connected with the Jdtakas, relating to Sakya Tathagata.
The kingdom of Simhala formerly was addicted to im- moral religious worship, but after the first hundred years following Buddha's death the younger brother of A66ka- raja, Mahendra by name, giving up worldly desires,
17 It would seem that "the evil flag" was a signal to warn the Rak- shasis of danger.
BOOK xi.] DIVISION INTO SCHOOLS. 247
sought with ardour the fruit of Arhatship. He gained possession of the six supernatural powers and the eight means of liberation ; and having the power of instant locomotion, he came to this country. He spread the knowledge of the true law and widely diffused the be- queathed doctrine. From his time there has fallen on the people a believing heart, and they have constructed 100 convents, containing some 20,000 priests. They princi- pally follow the teaching of Buddha, according to the dharma of the Sthavira (Shang-ts'o-pu) school of the Mahayana sect.18 When 200 years had elapsed,19 through discussion, the one school was divided into two. The former, called the Mahavihara vasinas 20 (Mo-ho-pi-ho- lo-chu-pu), was opposed to the Great Vehicle and adhered to the teaching of the Little Vehicle ; the other was called Abhayagirivasinas ('0-p'o-ye-k'i-li-chu-pu) ; 21 they studied both vehicles, and widely diffused the Tripi- takas. The priests attended to the moral rules, and were distinguished for their power of abstraction and their wisdom.22 Their correct conduct was an example for subsequent ages ; their manners grave and imposing.
18 The Mahayana, or Great Vehicle, nampiyatissa, about 250 B.C. (.Fa- is generally supposed to have been hum, c. 39.) Compare Dtpavamsa unknown in the Southern school ; (Oldenberg), xix. 10. Oldenberg but it is an elastic term, and in the makes some remarks respecting the present instance would refer pro- Atthakathd preserved,in thismonas- bably to the developed doctrine (in tery, op. cit. Introd., pp. 6, 7. See what direction we hardly know) of for some notice of the vihara, Beal, the old school of the Sthaviras or Fa-hian, p. 159, n. I. elders. 21 For some account of the Ab-
19 That is, as it seems, two hun- hayagiri vihara see Dipavarfisa, xix. ^red years after the introduction of 14, 17 ; Beal's Fa-Man, p. 151, n. I.
rSuddhism into Ceylon, If so, the It seems to have been the vihara in
period referred to would be about which the tooth-relic was exhibited,
the time of the reduction of the three Fa-hian, 157.
pitakas to writing in Ceylon, viz., 22 "Meditative powers " and "wis- B.C. 75. Does the phrase just fol- dom." This would indicate a de- lowing this, "they widely diffused veloped form of belief. It corre- the TripitaTcas" refer to this sponds to the chi Icwan school of event ? Tien-tai in China. The same steps
20 This school evidently followed which led to the formation of the the teaching of the Mahavihara school there may have marked the priests. The Mahavihara was about development in Ceylon. It repre- 7 li to the south of the capital Anu- sents a compromise between quiet- radhapura. It was built by Deva- ism and practice of rules.
248 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
By the side of the king's palace is the vihdra of Bud- dha's tooth, several hundred feet high, brilliant with jewels and ornamented with rare gems. Above the vihdra is placed an upright pole on which is fixed a great Padma raja (ruby) jewel.23 This gem constantly sheds a brilliant light, which is visible night and day for a long distance, and afar off appears like a bright star. The king three times a day washes the tooth of Buddha with perfumed water,24 sometimes with powdered perfumes. Whether washing or burning, the whole ceremony is attended with a service of the most precious jewels.
[The country of Sirhhala,25 formerly called the Kingdom of Lions, is also called the Sorrowless Kingdom;26 it is the same as South India. This country is celebrated for its precious gems ; it is also called Katnadvlpa. Formerly, when Sakyamuni Buddha took an apparitional body called Simhala, all the people, and priests, in honour of his character, made him king,27 and therefore the country was called Sirhhala. By his mighty spiritual power he de- stroyed the great iron city and subdued the Eakshasi women, and rescued the miserable and distressed, and then founded a city, and built towns, and converted this district. In order to disseminate the true doctrine, he left a tooth to be kept in this land, firm as a diamond, in- destructible through ages. It ever scatters its light like the stars or the moon in the sky, or, as brilliant as the sun, it lights up the night. All those who fast and pray in its presence obtain answers, like the echo (answers the voice). If the country is visited by calamity, or famine, or other plague, by use of earnest religious prayer, some
23 For some notice of the rubies 1405). I have translated a portion of of Ceylon, see Marco Polo, book iii. the passage, the rest will be found in cap. xiv. a note at the end of this Book xi.
24 Or, every day thrice washes, &c. 26 Or the As"6ka kingdom. Com-
25 This and the following para- pare the Asoka garden of Ravana, in graphs are interpolated in the text ; the Rdmdyana.
they belong to the time of the Ming ^ To do him honour, dynasty (third year of Yung-lo, A.D.
BOOK XL] THE ROBBER'S SCHEME. 249
spiritual manifestation ever removes the evil. It is now called Si-lan-mount,28 but formerly Simhala country.
By the side of the king's palace is the vihdra of Buddha's tooth,29 which is decorated with every kind of gem, the splendour of which dazzles the sight like that of the sun. For successive generations worship has been respectfully offered to this relic, but the present king of the country, called A-li-fun-nai-'rh (Alibunar' ?), a man of So-li (Chola),30 is strongly attached to the religion of the heretics and does not honour the law of Buddha ; he is cruel and tyrannical, and opposed to all that is good. The people of the country, however, still cherish the tooth of Buddha.31]
By the side of the vihdra of Buddha's tooth is a little vihdra which is also ornamented with every kind of pre- cious stone. In it is a golden statue of Buddha ; it was cast by a former king o'f the country, and is of the size of life. He afterwards ornamented the head-dress (the ushnisha) with a precious gem.
In course of time there was a robber who formed the design to carry off the precious stone, but as it was guarded by a double door and a surrounding balustrade, the thief resolved to tunnel out an entrance underneath the obstacles, and so to enter the vihdra and take the jewel. Accordingly he did so, but on attempting to seize the gem, the figure gradually raised itself higher, and out- reached the grasp of the thief. He, then, finding his efforts of no avail, in departing sighed out thus, "Formerly when Tathagata was practising the life of a Bodhisattva, he cherished in himself a great heart and vowed that for
28 Si-lan-shan. Shan corresponds count of Buddha's tooth and the
to giri, the name therefore would vihdra, see Seal's Fahian, p. 153,
be Silangiri, reminding us of the n. i.; Eastern Monachism, by Speuce
Sirenum scopuli of Virgil, ^En. v. Hardy, pp. 224, 226. 864. It is evident that this name 30 For Soli see Marco Polo ( Yule),
was given to Ceylon before the For- vol. ii. p. 272. The Cholas had just
tuguese arrived in India before this conquered the Pallavas.
'•% This has been already stated in 31 The rest of this passage will be
the previous section. For an ac- found at the end of this book (xi.)
250 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
the sake of the four kinds of living things he would of his compassion give up everything, from his own life down to his country and its towns. But now the statue which stands in his place (bequeathed) grudges to give up the precious stone. His words, weighed against this, do not seem to illustrate his ancient conduct." On this the statue lowered its head and let him take the gem. The thief having got it, went to the merchants to sell it ; on which they all exclaimed and said, " This is the gem which our former king placed on the head-dress of the golden statue of Buddha. Where have you got it from, that you want to sell it surreptitiously to us ? " Then they took him to the king and stated the case. The king then asked him from whom he had procured the gem, on which the thief said, " Buddha himself gave it to me. I am no robber." The king not believing him, ordered a messenger to be sent immediately to ascertain the truth. On arriving he found the head of the statue still bent down. The king seeing the miracle, his heart was affected by a sincere and firm faith. He would not punish the man, but bought the gem again from him, and ornamented with it the head-dress of the statue. Because the head of the figure was thus bent on that occasion, it remains so until now.
By the side of the king's palace there is built a large kitchen, in which daily is measured out food for eight thousand priests. The meal-time having come, the priests arrive with their pdtras to receive their allowance.32 Having received and eaten it, they return, all of them, to their several abodes. Ever since the teaching of Buddha reached this country, the king has established this charity, and his successors have continued it down to our times. But during the last ten years or so the country has been in confusion, and there has been no established ruler to attend to this business.
32 Fa-hian also alludes to this charitable mode of feeding the priests, p. 155, op. cit.
BOOK XI.]
MOUNT LANKA.
251
In a bay on the coast of the country the land is rich in gems and precious stones.33 The king himself goes (there) to perform religious services, on which the spirits present him with rare and valuable objects. The inhabitants of the capital come, seeking to share in the gain, and invoke the spirits for that purpose. What they obtain is different according to their religious merit. They pay a tax on the pearls they find, according to their quantity.
On the south-east corner of the country is Mount Lanka.34 Its high crags and deep valleys are occupied by spirits that come and go ; it was here that Tathagata for- merly delivered the Ling-kia-Tdng (Lanka SUtra or Laiilm- vatdra)?5
Passing seawards to the south of this country some
33 Marco Polo (cap. xvi.) alludes to the pearl-fisheries off the west coast of Ceylon. He mentions Bettelar as the place of rendezvous. Colonel Yule thinks that this is Putlam, the Pattala of Ibu Batuta. With reference to the account given by Marco Polo of the fishery, it is curious how, in all its particulars (except that of the charmers) it agrees with the arrangements of the pearl-fishery at La Paz, on the coast of Lower California. I have visited that fisherjr, and inquired into its management. The mer- chants fit out the boats and pay the gangs of divers (armadores) ; the shells are brought up in the same way as described by Marco Polo, /^he heap each day is divided into three parts — one for the State (estado), one for the Church (The Virgin), one for the chief merchant (armador), or sometimes, when the divers do not receive pay, they have a proportion of the last heap for themselves. The sharks which abound at La Paz can be seen swimming in the neighbourhood (so clear is the water under a cloudless and rainless sky), but the divers fear only one kind, which they call the Tintero (the tiger shark). They dive just as Marco Polo describes,
and I may add that I never found one of them (experts though they were) remain down more than 58 seconds.
34 Lanka, is sometimes spoken of as a city, sometimes as a mountain, and at other times applied to the whole island. Moreover, it is some- times distinguished from Ceylon, and described as on the same meri- dian as Ujjayini. The mountain is spoken of as three-peaked (tri- kdta) in the Rdmdyana. It was the abode of Havana.
35 The Lankdvatdra Sutra or the Saddharma Lankdvatdra Sutra be- longs to the later development and is of a mystical character. It re- fers everything to "the heart," which is simply the all-pervading dtman. There are three trans- lations of the sUtra in China ; see B. Nanjio, Catalogue, 175, 176, 177. The title of 176, the "en- tering-Lanka-sutra," would almost justify us in considering this sutra as belonging to Vaishnavism. Bod- hidharma, who arrived in China, A.D. 526, from South India, at- tached his faith to the teaching of this stitra ; it was therefore com- posed before his time. The ear- liest translation in China (No. 175) dates from A.D. 443, but this is
252 RECORDS OF WESTERN COUNTRIES. [BOOK XL
thousands of li, we arrive at the island of Narakira (N"a-]o-ki-lo). The people of this island36 are small of stature, about three feet high ; their bodies are those of men, but they have the beaks of birds; they grow no grain, but live only on cocoa-nuts.
Crossing the sea westward from this island several thousands of li, on the eastern cliff of a solitary island is a stone figure of Buddha more than 100 feet high. It is sitting facing the east. In the head-ornament (ushnisha) is a stone called Yueh-ngai-chu (Chandra- kanta). When the moon begins to wane, water imme- diately runs down from this in a stream along the sides of the mountain, and along the ravines of the pre- cipices.37
At one time there was a band of merchants who were driven by the winds and waves during a storm, till they reached this solitary island. The sea-water being salt, they were unable to drink it, and were parched with thirst for a long time. But now on the fifteenth day, when the moon was full, from the head of the image water began to trickle forth, and they obtained deliverance. They all thought that a miracle had been wrought, and were affected with a profound faith ; they
incomplete ; the next (No. 1 76) dharma ; " it consists of 3000 slocas,
dates from A.D. 513 ; the third and states that Havana, lord of
from A.D. 700. The following Lanka, having gone to the Mala-
quotation from Csoma Korb'si is yagiri mountain, there heard the
found in Spence Hardy's Manual history of the Buddhas from Sakya
of Buddhism, p. 356. " The second Sinha, and obtained Bcddhynana "
treatise or sutra in the fifth volume (ibid.) Lankagiri, then, is probably
of the Mdo is entitled in Sans- the same as Mount Potaraka
krit Arya Lankdvatdra mahdydna spoken of at the end of the tenth
Sutra, a venerable sdtra of high book.
principles (or speculation) on the J6 Perhaps the Maldive Islands ;
visiting of Lanka. This was de- but see Yule, Marco Polo, ii. 249.
livered at the request of the lord Narikera means cocoa-nut.
of Lanka by Shdkya, when he was 37 Julien translates, " when the
in the city of Lanaka on the top of moon is about to reflect its light
the Malaya mountain, on the sea- from this jewel (d'y reflichir sa
shore, together with many priests lumttre) ; " but the literal rendering
and Bddhisattvas." It is stated by is, " when the moon is about to
Hodgson that the Lankdvatdra is turn back its light," that is, " to
regarded in Nepal as the fourth wane."
BOOK xi.] KONKANAPURA. 253
determined then to delay on the island. Some days having elapsed, as soon as the moon began to be hidden behind the high steeps, the water did not flow out. Then the merchant-chief said, " It cannot have been specially on our account that the water ran down. I have heard that there is a pearl ' loved by the moon,' when the moon's rays shine full on it, then the water begins to flow from it. The gem on the top of the statue of Buddha must be one of this sort." Then having climbed the mountain to examine the case, they saw that it was a Chandrakanta pearl in the head-orna- ment of the figure. This is the origin of the story as it was told by those men.
Crossing the sea many thousand li to the west of this country, we come to a large island renowned for its precious stones (or Maharatnadvipa) ; it is not in- habited, except by spirits. Seen from a distance on a calm night, a light seems to shine from mountains and valleys. Merchants going there are much surprised to find nothing can be procured.
Leaving the country of Ta-lo-pi-ch'a (Dravida) and travelling northwards,38 we enter a forest wild, in which are a succession of deserted towns, or rather little vil- lages.39 Brigands, in concert together, wound and cap- ture (or delay) travellers. After going 2000 li or so we come to Kong-kin-na-pu-lo (Konkanapura).40
KONG-KIN-NA-PU-LO (KONKANAPURA). This country is about 5000 li in circuit. The capital is
38 Both General Cunningham V. de St. Martin (Memmre, p. 400),
and Mr. Fergusson give the direction who seems to adopt Hwui-lih's text
north-west. This is a mistake (/Inc. as his guide.
Geog., p. 552 ; /. R. A. S., vi. 266) ; 39 The passage may also be trans-
but Hwui-lih has north-west. He lated "passing through (or by) a
moreover says that the pilgrim re- deserted town and many little vil-
turned to the north-west. If we lages."
adopt the reading north, then the 40 Hwui-lih gives Kin-na-pu-lo,
route would be a return one. although in Julien we find Kong-
The origin, as it seems, of the error kin-na-pu-lo. It may be an error in
in direction must be traced to M. the text. In the passage before us
254 RECORDS OF WESTERN COUNTRIES. [BOOK xr.
3000 li or so round. The land is rich and fertile ; it is regularly cultivated, and produces large crops. The cli- mate is hot; the disposition of the people ardent and quick. Their complexion is black, and their manners fierce and uncultivated. They love learning, and esteem virtue and talent. There are about 100 sanghdrdmas, with some 10,000 priests (followers). They study both the Great and the Little Vehicle. They also highly reverence the Devas, and there are several hundred temples in which many sectaries dwell together.
By the side of the royal palace is a great sanghdrdma with some 300 priests, who are all men of distinction. This convent has a great vihdra, a hundred feet and more in height. In it is a precious tiara belonging to Sarvar- thasiddha (Yih-tsai-i-sh'ing) the prince. It is somewhat less than two feet in height, and is ornamented with gems and -precious stones. It is kept in a jewelled casket. On fast-days it is brought out and placed on a high throne. They offer to it flowers and incense, on which occasions it is lit up with radiance.
By the side of the city is a great sanghdrdma in which is a vihdra about 50 feet high. In this is a figure of Maitreya Bodhisattva carved out of sandal-wood. It is about ten feet high. This also on fast-days reflects a bright light. It is the work of the Arhat Wen-'rh-pih-i (Srutavim^atikoti).41
the country is Kong-kin-na-pu-lo, Bednore (/. R. A. S., N.S., vol. vl p. which is restored by Julien to Kon- 267). Assuming, however, that his kanapura. It is stated that this route was north, and that he was country is in Southern India. There returning towards the neighbour- is no agreement as to the site of the hood of Chanda, we should have to capital. V. de St. Martin takes the look for the capital of Kong-kin-na pilgrim north-west to Vanavasi near Golkonda. (Mtmoire, p. 401). General Gun- l For some reference to this ningham thinks that Anagundi on person see ante, p. 187, n. 3. It the northern bank of the Tunga- seems likely that the allusion in the bhadra" river is the place indicated text is to Sona Kutikanna, as he (Anc. Geog., p. 552), whilst Mr. was a disciple of KatySyana, who Fergusson would take the pilgrim dwelt in Southern India (S. B. E., from Nclgapattan to the centre of the xvii. p. 32). Maisftr plateau somewhere east of
BOOK XL] MAHARASHTRA. 255
To the north of the city not far is a forest of Tdla trees about 30 li round. The leaves (of this tree) are long and broad, their colour shining and glistening. In all the countries of India these leaves are everywhere used for writing on. In the forest is a stdpa. Here the four former Buddhas sat down and walked for exercise, and traces of them still remain. Beside this is a stdpa contain- ing the bequeathed relics of the Arhat Srutaviriisatikoti.
Not far to the east of the city is a sttlpa which has sunk down into the ground from its foundations, but is still about thirty feet high. The old tradition says, In this stdpa is a relic of Tathagata, and on religious days (lioly days) it exhibits a miraculous light. In old days, when Tathagata was in the world, he preached in this place, and exhibited his miraculous powers and converted a multitude of men.
Not far to the south-west of the city is a stupa about a hundred feet high, which was built by ASoka-raja. Here the Arhat Srutaviriisatikoti exhibited great mira- culous powers and converted a great many people. By the side of it is a sanghdrdma, of which only the founda- tions remain. This was built by the fore-named Arhat.
From this going north-west, we enter a great forest wild, where savage beasts and bands of robbers inflict injury on travellers. Going thus 2400 or 250x3 li, we come to the country of Mo-ho-la-ch'a (Maharashtra).42
MO-HOLA-CH'A (MAHARASHTRA).
£
This country is about 5000 li in circuit. The capital 43 borders on the west on a great river. It is about 30 li
42 " The great kingdom ; " the due south of Bharoch (the next country of the Marat has. station) instead of east. Mr. Fer-
43 There have been various sur- gusson names Toka, Phulthamba, or mises as to the name of this capital. Paitan. However, the distance and M. V. de St. Martin names Deva- direction from the capital of Kon- giri or Daulatabad, but this is not kanapura is about 400 miles N.W. on a river. General Cunningham This seems to bring us near the thinks Kaly4n or Kalyani is the river Tapti, or perhaps the Ghirna place intended, to the west of which river.
flows the Kailasa river ; but this is
256 RECORDS OF WESTERN COUNTRIES. [BOOK xr.
round. The soil is rich and fertile ; it is regularly culti- vated and very productive. The climate is hot ; the dis- position of the people is honest and simple ; they are tall of stature, and of a stern, vindictive character. To their benefactors they are grateful ; to their enemies relentless. If they are insulted, they will risk their life to avenge themselves. If they are asked to help one in distress, they will forget themselves in their haste to render assist- ance. If they are going to seek revenge, they first give their enemy warning ; then, each being armed, they attack each other with lances (spears). When one turns to flee, the other pursues him, but they do not kill a man down (a person who submits). If a general loses a battle, they do not inflict punishment, but present him with woman's clothes, and so he is driven to seek death for himself. The country provides for a band of champions to the number of several hundred. Each time they are about to engage in conflict they intoxicate themselves with wine, and then one man with lance in hand will meet ten thousand and challenge them in fight. If one of these champions meets a man and kills him, the laws of the country do not punish him. Every time they go forth they beat drums before them. Moreover, they inebriate many hundred heads of elephants, and, taking them out to fight, they themselves first drink their wine, and then rushing forward in mass, they trample everything down, so that no enemy can stand before them.
The king, in consequence of his possessing these men and elephants, treats his neighbours with contempt. He is of the Kshattriya caste, and his name is Pulake^i (Pu- lo-ki-she). His plans and undertakings are wide-spread, and his beneficent actions are felt over a great distance. His subjects obey him with perfect submission. At the present time Siladitya44 Maharaja has conquered the nations from east to west, and carried his arms to remote districts, but the people of this country alone have not
44 That is, Siladitya of Kanauj (vol. i. p. 210 ss.)
BOOK XL] THE AJANTA CAVES. 257
submitted to him. He has gathered troops from the five Indies, and summoned the best leaders from all countries, and himself gone at the head of his army to punish and subdue these people, but he has not yet conquered their troops.
So much for their habits. The men are fond of learning, and study both heretical and orthodox (books}. There are about 100 sanghdrdmas, with 5000 or so priests. They practise both the Great and Small Vehicle. There are about 100 Deva temples, in which very many heretics of different persuasions dwell.
Within and without the capital are five sMpas to mark the spots where the four past Buddhas walked and sat. They were built by Asoka-raja. There are, besides these, other stupas made of brick or stone, so many that it would be difficult to name them all.
Not far to the south of the city is a sanghdrdma in which is a stone image of Kwan-tsz'-tsai Bodhisattva. Its spiritual powers extend (far and wide), so that many of those who have secretly prayed to it have obtained their wishes.
On the eastern frontier of the country is a great moun- tain with towering crags and a continuous stretch of piled-up rocks and scarped precipice. In this there is a sanghdrdma constructed, in a dark valley. Its lofty halls and deep side-aisles stretch through the (or open into the) face of the rocks. Storey above storey they are bujked by the crag and face the valley (watercourse)*5
This convent was built by the Arhat Achara (0-che- lo).46 This Arhat was a man of Western India. His
B This must refer to the famous Chaitya cave, No. xxvi., at Ajanta,
Bauddha rock-temples at Ajanta, we read that " The ascetic Sthavira
in the Indhyadri range of hills, cut Achala, who glorified the faith and
in the lofty and almost perpendicular was grateful, caused to be built a
rocks that hem in a wild secluded mountain dwelling (sailagrlha) for
glen. See Fergusson and Burgess, the Teacher, though his desires
Cave Temples, pp. 280-347 ; Arch, were fulfilled" (Arch. Sur. West.
Sur. West. Ind. Reports, vol. iv. pp. Ind. Reports, vol. iv. p. 135). This
43-59. apparently decides the name of the
46 In the inscription on the Arhat mentioned here. But as the
VOL. II. B
258 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
mother having died, he looked to see in what condition she was re-born. He saw that she had received a woman's body in this kingdom. The Arhat accordingly came here with a view to convert her, according to her capabilities of receiving the truth. Having entered a village to beg food, he came to the house where his mother had been born. A young girl came forth with food to give him. At this moment the milk came from her breasts and trickled down. Her friends having seen this considered it an unlucky sign, but the Arhat recounted the history of her birth. The girl thus attained the holy fruit (of Arhatship). The Arhat, moved with gratitude47 for her who had borne and cherished him, and remember- ing the end of such (good) works, from a desire to requite her, built this sanghdrdma. The great vihdra of the con- vent is about 100 feet or so in height; in the middle is a stone figure of Buddha about 70 feet or so high. Above it is a stone canopy of seven stages, towering upwards apparently without support. The space between each canopy 48 is about three feet. According to the old report, this is held in its place by the force of the vow of the Arhat. They also say it is by the force of his miraculous powers ; others say by the virtue of some magical com- pound ; but no trustworthy account has yet explained the reason of the wonder. On the four sides of the vihdra, on the stone walls, are painted 49 different scenes in the life of Tathagata's preparatory life as a Bodhisattva : the
Chinese translation of the name is matters very often are in India.
So hiny (he who does, or,j;he doer), Rut possibly there may have been a
we retain the equivalent Achara. structural building against the face
47 Compare the words of the in- of the rock, with a dagaba of larger scription given in the preceding dimensions, though by no means of note, " who glorified the faith and the size indicated in the text. It is was grateful." more probable, however, that the
48 See the drawings of Cave xix. report is only an exaggerated ac- and of the dagaba in it, Buddhist count of the rock-cut chaityas. Cave Temples (Arch. Sur. W. Ind. Hiuen Tsiang does not appear to Rep., vol. iv., pi. xxx., xxxi. ; Cave have visited them personally. Temples, pi. xxxvi., xxxvii. The & In mosaic, " carved and in- measurements given " by report " laid " (teou low).
are vastly exaggerated, as such
BOOK XL] BHARUKACHHA. 259
wondrous signs of good fortune which attended his acquirement of the holy fruit (of a Buddha), and the spiritual manifestations accompanying his Nirvana. These scenes have been cut out with the greatest accuracy and fineness.50 On the outside of the gate of the sanghdrdma, on the north and south side, at the right hand and the left, there is a stone elephant.51 The common report says that sometimes these elephants utter a great cry and the earth shakes throughout. In old days Jina (or Channa) Bodhisattva 52 often stopped in this sanghdrdma.
Going from this loooli or so to the west,53 and crossing the Nai-mo-to (Narmada) river, we arrive at the king- dom of Po-lu-kie-che-po (Bharukachheva ; Barygaza or Bharoch).54
PO-LU-KIE-CH'E-P'O (BHARUKACHHA).
This kingdom is 2400 or 2500 li in circuit. Its capital is 20 li round. The soil is impregnated with salt. Trees and shrubs are scarce and scattered. They boil the sea- water to get the salt, and their sole profit is from the sea. The climate is warm. The air is always agitated with gusts of wind. Their ways are cold and indifferent ; the disposition of the people crooked and perverse. They do not cultivate study, and are wedded to error and true
50 This must refer to the famous 45) and Bhrigukachcha (Blidg. Pur., Ajanta frescoes, viii. 18, 21 ; As. Res., vol. ix. p.
51 This seems to refer to two 104 ; inscrip. in J. Amer. Or. Soc., ^ephants in alto rilievo that were vol. vii. p. 33) or Bhrfgukshetra — sculptured on the rock in front of from the locality being the tradi- Cave xv., but which are now scarcely tional residence of the sage Bhrfgu- recognisable. See Fergusson and rfshi. The Bhargava Brahmans of Burgess, Cave Temples, p. 306. Bhardch are the representatives of
52 Jour. R. As. Soc., vol. xx. p. 208. an early colony of the school of
53 Hwui-lih gives north - west. Bhrfgu. Bharukachha is represented M. Julien has translated it north- by the Greek Baptyafa efj-iropiov of east, by mistake ( Vie, &c., p. 203). Ptolemy (lib. vii. c. I, 62) and of the
54 Bhardch appears in a Pali in- author of the Periplus Mar. Eryth. scriptionat Junnar (Arch. Sur. West. (s. 42, &c.) ; Strabo (lib. xv. c. I, Ind. Rep., vol. iv. p. 96) under the 73) has "Bapy6ffi]. See Lassen, /. A., form Bharukachha ; in Sanskrit it vol. i. pp. 113,, 136. It was from is Bharukachchha (Brlh. Samh., v. Bharoch the Sramana came who 40, xiv. n, xvi. 6; Vassilief, p. burnt himself at Athens.
260 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
doctrine alike. There are some ten sanghdrdmas, with about 300 believers. They adhere to the Great Vehicle and the Sthavira school. There are also about ten Deiva temples, in which sectaries of various kinds congregate.
Going from this M north-west about 2000 li, we come to the country of Mo-la-po (Malava).56
MO-LA-P'O (MALAVA).
This country is about 6000 li in circuit. The capital is some 30 li round. It is defended (or supported) by the Mahi river on the south and east.57 The soil is rich and fertile, and produces abundant harvests. Shrubs and trees are numerous and nourishing. Flowers and fruit are met with in great quantities. The soil is suitable in an especial manner for winter wheat. They mostly eat bis- cuits and (or, made of) parched corn-flour. The disposition of the men is virtuous and docile, and they are in general of remarkable intelligence. Their language is elegant and clear, and their learning is wide and profound.
Two countries in India, on the borders, are remarkable for the great learning of the people, viz., Malava on the , south-west, and Magadha on the north-east. In this they esteem virtue and respect politeness (humanity). They are of an intelligent mind and exceedingly studious ; never- theless the men of this country are given to heretical
55 The geography of this part of The pilgrim and his companions the pilgrim's route is involved in from Ceylon may have travelled obscurities. I can only therefore east towards the head waters of the offer some remarks on the text. Mahi river, and then north-west. In Hwui-lih the symbol used is chi, It is said in a note to be the same not king, from which it might have as the southern Lo-lo (Lara) country, been gathered that Hiuen Tsiang 57 The symbol leu implies that did not himself visit this country, the capital was " held by " (either or at least on this occasion. But in defended or supported by) the Mahi the text the symbol king is used, so river on the south-east, or on the that no weight can be given to this south and east. This would seem supposition. to take us to the neighbourhood
56 If this country be Malava, it of Dongarpur (Elphinstone's map). lies north-east from Bhardch. But, Cunningham considers Dharanagara on the other hand, it does not follow to be intended, in which V. de St. that the route was a direct one. Martin agrees.
BOOK XL] SILADITYA OF UJJAIN. 261
belief as well as the true faith, and so live together. There are about 100 sanghdrdmas in which some 2000 priests dwell.58 They study the Little Vehicle, and be- long to the Sammatiya school. There are 100 Deva temples of different kinds. The heretics are very numerous, but principally the PasStipatas (the cinder- covering heretics).
The records of the country state : Sixty years before this 59 nourished Siladitya, a man of eminent wisdom and great learning ; his skill in literature was profound. He cherished and protected the four kinds of creatures,60 and deeply respected the three treasures.61 From the time of his birth to his last hour, his face never crim- soned with anger, nor did his hands ever injure a living thing. His elephants and horses drank water that had been strained, after which he gave it them, lest any creature living in the water should be injured. Such were his love and humanity. During the fifty years and more of his reign, the wild beasts became familiar with men, and the people did not injure or slay them. By the side of his palace he built a mhdra. He ex- hausted the skill of the artists, and used every kind of ornament in decorating it. In it he put images of the seven Buddhas,62 Lords of the World. Every year he convoked an assembly called Moksha mahdparishad, and summoned the priests of the four quarters. He offered them "the four things" in religious charity; he also «;ave them sets of three garments used in their religious services, and also bestowed on them the seven precious substances and jewels in wonderful variety. This rneri-
58 This can hardly refer to 59 See ante, book ii. note 91. Ujjain, therefore, because we are m Viviparous, oviparous, born told subsequently that the convents from spawn, or by transformation there were in ruins, and only about (fa) [water-insects, and so on]. 300 priests in them. It is curious, 61 Buddha, dharma, sangha. however, that the circuit of this 62 For the seven Buddhas con- capital, thirty li ( Julien has twenty suit Eitel, Handbook, s. v. Sapta li, by mistake), and that of Ujjain Buddha. are the same.
262 RECORDS OF WESTERN COUNTRIES. [BOOK xr.
torious custom has continued in practice without inter- ruption till now.
To the north-west of the capital about 200 li, we come to the town of the Brahmans.63 By the side of it is a hollow ditch ; into this the winter and summer streams flow continually, but though through decades of days the water runs into the hollow, yet it never seems to increase in quantity. By the side of it again is a little stdpa. The old traditions of the country say : Formerly a Brahman of an exceedingly haughty mind 64 fell alive into this pit and went down to hell. In old days there was a Brahman born in this town, who was acquainted with all things, and of learning beyond all the eminent men of his time. He had penetrated the secrets and dark sayings of books sacred and profane. He was acquainted with the calculations of astronomy as if they were in his hand; his fame was wide-spread and his behaviour without blemish. The king very highly es- teemed him, and the people of the country made much of him. He had some 1000 disciples, who appreciated his doctrine and respected his character. He constantly said of himself, " I am come into the world for the pur- pose of publishing abroad the holy doctrine and to guide the people. Among the former sages, or those who have arrived at wisdom after them, there is none to compare with me. Mahe^varadeva, Vasudeva, Nara- yanadeva, Buddha-lokanatha, men everywhere worship these, and publish abroad their doctrine, represent them in their effigies, and pay them worship and honour. But now I am greater than they in character, and my fame exceeds that of all living. Why should they then be so notorious, for they have done no wonderful thing."
63 This may be Brahmanapura ; 267, 268. But the town named
there is a city of the Brahmans in the text cannot be near Harma-
named by Arrian (Exped. Alex., telia.
vi. 7) and by Diodorus, called by M Or it may be a proper name,
him Harmatelia (vii. 465). See "the great-proud Brahman." also Cunningham, Anc. Geog., pp.
BOOK XL] BHADRARUCHI. 263
Accordingly, he made out of red sandal-wood figures of Mahesvaradeva, Vasudeva, Narayanadeva, Buddha- lokanatha, and placed them as feet to his chair, and wherever he went as a rule he took this chair with him, showing his pride and self-conceit.
Now at this time there was in Western India a Bhikshu, Bhadraruchi (Po-to-lo-liu-chi) by name ; he had thoroughly exhausted the HttuvidyA (£dstra) and deeply investigated the sense of different discourses (treatises).®* He was of excellent repute, and the perfume of his ex- ceeding goodness (morality) spread in every direction. He had few desires and was contented with his lot, seek- ing nothing in the world. Hearing (of the Brdhman) he sighed and said, " Alas ! how sad. This age (time) has no (one worthy to be called a) man ; and so it permits that foolish master to dare to act as he does in defiance of virtue."
On this, he took his staff, and travelling afar, he came to this country. Whilst dwelling therein his mind was made up and he acquainted the king with it. The king, seeing his dirty clothes, conceived no reverence for him ; but, in consideration of his high purpose, he forced himself to give him honour (to treat him with respect), and' so he arranged the chair of discussion and called the Brahman. The Brahman hearing it smiled and said, " What man is this who has dared to conceive such an idea (to cherish this determination)."
His disciples having come together, and many (hundred) thousands of listeners being arranged before and behind the discussion-arena to attend as hearers, then Bha- draruchi, with his ancient robes and tattered clothes, arranging some grass on the ground, sat down. Then the Brahman, sitting on his chair which he carried with him, began to revile the true law and to praise the teach- ing of the heretical schools.
The Bhikshu, with a clear distinction, like the running
65 Or, it may possibly be, " different systems."
264 RECORDS OF WESTERN COUNTRIES. [BOOK xr.
of water, encircled his arguments in order. Then the Brahman after a while yielded, and confessed himself conquered.
The king replying said, " For a long time you have assumed a false reputation; you have deceived the sovereign and affected the multitude with delusion. Our old rescripts say, ' He who is defeated in discussion ought to suffer death/ " Then he prepared to have a heated plate of iron to make him sit thereon ; the Brahman there- upon, overpowered by fear, fell down to entreat pardon (deliverance).
Then Bhadraruchi, pitying the Brahman, came and requested the king, saying, " Maharaja ! your virtue ex- tends far and wide ; the sound of your praises resounds through the public ways. Then let your goodness extend even to protect this man : give not way to a cruel design. Pass over his want of success and let him go his way." Then the king ordered him to be placed on an ass and to be proclaimed through all the towns and villages (as an impostor).
The Brahman, nettled by his defeat, was so affected that he vomited blood. The Bhikshu having heard of it, went to condole with him, and said, " Your learning embraces subjects religious and profane; your renown is spread through all parts ; in questions of distinction, or the contrary, success or defeat must be borne; but after all, what is there of reality in fame ? " The Brahman, filled with rage, roundly abused the Bhikshu, calumniated the system of the Great Vehicle, and treated with con- tumely the holy ones who had gone before ; but the sound of his words had scarcely been lost before the earth opened and swallowed him up alive ; and this is the origin of the traces still left in the ditch.
Going south-west we come to a bay of the sea,66 then
66 Literally, the passage runs, because it is sometimes used so ; it
" From this, south-west, we enter a probably refers to the gulf of Kachh.
sea-blending, or a confluence of two Hwui-lih does qot mention this
seas." I have translated it " bay," gulf, but takes us away from the
BOOK XL] K'lE-CH'A, KACHH. 265
going 2400 or 2500 li north- west we come to the king- dom of '0-ch'a-li (Atali).
'O-CH'A-LI (ATALI) ,67
This country is about 6000 li in circuit ; the capital of the country is about 20 li or so in circnit. The population is dense ; the quality of gems and precious substances stored up is very great ; the produce of the land is suffi- cient for all purposes, yet commerce is their principal occupation. The soil is salt and sandy, the fruits and flowers are not plentiful. The country produces the hu- tsian tree. The leaves of this tree are like those of the Sz'chuen pepper (Shuh tsiau] ; it also produces the hiun-lu perfume tree, the leaf of which is like the thang-li.68 The climate is warm, windy, and dusty. The disposition of the people is cold and indifferent. They esteem riches and despise virtue. Eespecting their letters, language, and the manners and figures of the people, these are much the same as in the country of Malava. The greater part of the people have no faith in the virtue of religious merit ; as to those who do believe, they worship princi- pally the spirits of heaven, and their temples are some thousand in number, in which sectaries of different characters congregate.
Going north-west from the country of Malava, after passing over 300 li69 or so, we come to the country of 'K'ie-ch'a (Kachha).
" city of the Brahmans " the same ^ Can this be the Sdlai from
distance as in the text to '0-ch'a-li. which Kimdura, Gujarati Kindru
67 'O-ch'a-li appears to be far or Salainodhiipa, Indian gum, oliba-
north of Kachh. May it not have num, is obtained ? This tree (Bos-
been Uchh orBahwalpur? There is wellia thurifera, serrata and glabra)
a town called Atari in the neigh- is found in Oudh, Khandes. and Ka-
bourhood of Multan (Cunningham, thiawad. Guggula (bdellium), the
Anc. Geog., p. 228); but it is diffi- gum resin of Halsamodenron rox-
cult to know what could have taken burghii, pubescens, andmukul, is also
the pilgrim there. This place is produced in Kachh and Sindh.
identified by Cunningham with the 69 In Hwui-lih, the distance is
city of the Brahmans, taken by " three days' " journey. Alexander the Great (I. c.)
256 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
K'IE-CH'A (KACHHA).70
This country is 3000 li or so in circuit, the capital about 20 li. The population is dense. The establish- ments wealthy. There is no king (great ruler) amongst them; the country is an appanage of Malava, and the climate, products of the soil, and manners of the people are very similar in both countries. There are some ten sanghdramas, with about 1000 priests, who study alike the Great and the Little Vehicle. There are also several tens of Deva temples with very many unbelievers (sec- taries).
From this going north71 1000 li or so, we come to Fa -la-pi (Valabhi).
FA-LA-PI (VALABH!).
This country is 6000 li or so in circuit, the capital about 30. The character of the soil, the climate, and manners of the people are like those of the kingdom of Malava. The population is very dense ; the establish- ments rich. There are some hundred houses (families) or so, who possess a hundred lakhs. The rare and valu- able products of distant regions are here stored in great quantities. There are some hundred sanghdrdmas, with about 6000 priests. Most of them study the Little Vehicle,72 according to the Sammatiya school. There
70 The distance is to be reckoned the text. We must therefore retain
from the kingdom or country of the restoration of Kachha.
Malava, but the place is not named. 71 Although we should expect
General Cunningham proposes to the direction to be south from
read 1300 li from Dhar to Kheda; Kachh, the reading is north, both
this last place is a large town of in the text and in Hwui-lih ;
Gujarat, situated between Ahma- wherever the Valabhi of Hiuen
dabad and Khambay, and would be Tsiang was situated, it is said to
in its Sanskrit form the same as have been " the kingdom of the Nor-
Kheda, which again is the equiva- thern Lara (Lo-lo) people." (Note
lent of the Chinese Kie-ch'a. But in the Chinese text).
Kie-ch'a, although it might be cor- 73 In a copper-plate deed of
rectly restored to Kheda, is the Guhasena of Valabhi, he says, " In
name of a country. The distance, order to obtain for my parents and
also, being " three days," in Hwui- for myself benefits in this life and
lih, seems to confirm the 300 li in the next, I have granted, by liba-
BOOK XL] DHRUVAPATA. 267
are several hundred Deva temples with very many sec- taries of different sorts.
When Tathagata lived in the world, he often travelled through this country. Hence Asoka-raja raised monu- ments or built stdpas in all those places where Buddha rested. Scattered among these are spots where the three past Buddhas sat down, or walked, or preached the law. The present king is of the Kshattriya caste, as they all are. He is the nephew of Siladitya-raja of Malava, and son-in-law of the son of Siladitya, the present king of Kanyakubja. His name is Dhruvapata (T'u-lu-h'o- po-tu).73 He is of a lively and hasty disposition, his wisdom and statecraft are shallow. Quite recently he has attached himself sincerely to faith in the three "precious ones." Yearly he summons a great assembly, and for seven days gives away most valuable gems, ex- quisite meats, and on the priests he bestows in charity the three garments and medicaments, or their equivalent in value, and precious articles made of rare and costly gems of the seven sorts. Having given these in charity, he redeems them at twice their price. He esteems virtue (or the virtuous) and honours the good; he reverences those who are noted for their wisdom.74 The great priests
tion of water, to the community of 94. The " eighteen schools " here
the reverend Sakya Bhikshus be- mentioned point to the Hinayana
longing to the eighteen schools doctrine.
(nikdyd) who have come from vari- 73 Dr. Buhler argues that this
ous directions to the great convent king was the same as Siladitya VI.,
(Mahdvihdra) of Dudda." Ind. surnamed Dhrubhata, (which he
Ant., vol. iv. p. 175. This Dudda supposes to stand for Dhruvabhata,
was the daughter of Dhruvasena "the constant warrior"), of whom
I's sister (Ib., p. 106), and so a we have a grant dated "Sam. 447 "
grand-daughter of Bhatarka, the (Ind. Ant., vol. vii. p. 80). General
founder of the Valabhi dynasty. Cunningham adopts the same view
In another copper-plate of Guhu- (A. S. .Reports, vol. ix. pp. 1 6, 18) ;
sena, he makes a grant to "the but Burgess is disposed to regard
foreign monks belonging to the this king as the Dhruvasena II. of
eighteen schools, and living in the a Valabhi grant dated " Sam. 3 10 "
Abhyantarika vihara built by the (Arch. Sur. W. Ind., vol. ii. pp. 82,
venerable Mimma, and situated close ff.) ; and Oldenberg, as possibly
to the monastery of Bhatarka, pre- Dherabhata, the cousin of Dhru-
sented to the Kajasthuniya Sura." vasena II. (Ind. Ant., vol. x. p.
Ind. Ant., vol. v. p. 206 ; conf. 219).
Vassilief, Le Bouddh., p. 63. Arch. 74 Or, he reverences religion and
Sur. W. Ind. Reports, vol. iii. p. makes much of wisdom.
268 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
who come from distant regions he particularly honours and respects.
Not far from the city is a great sanghdrdma which was built by the Arhat Achara ('0-che-lo) ; 75 here the Bodhisattvas Gunamati and Sthiramati76 (Kien-hwui) fixed their residences during their travels and composed treatises which have gained a high renown.
From this going north-west 700 li or so, we come to '0-nan-to-pu-lo (Anandapura).
'0-NAN-TO-pu-LO (ANANDAPUKA).
This country is about 2000 li in circuit, the capital about 20. The population is dense; the establishments rich. There is no chief ruler, but it is an appanage of Malava.77 The produce, climate, and literature and laws are the same as those of Malava. There are some ten sangharamas with less than 1000 priests ; they study the Little Vehicle of the Sammatiya school. There are several tens of D£va temples, and sectaries of different kinds frequent them.
Going west from Valabhi 500 li or so, we come to the country of Su-la-ch'a (Surashtra).
SU-LA-CH'A (SuEASHTKA).78 This country is 4000 li or so in circuit, the capital
75 This is confirmed by a grant vol. vi. p. 9 ; Vassilief, p. 78 ; M. of Dharasena II. of Valabhi, in Muller's India, p. 305 ; B. Nanjio's which the Sanskrit name of the Cat. Budd. Trip., c. 372). Guna- founder is given as Atharya (Ind. mati was also a disciple of Vasu- A nt., vol. iv. p. 164 n. ; vol. vi. p. 9). bandhu. He had a famous disciple, Julien has Achara ; the Chinese Vasumitra (Pho-shu-mi), who wrote translation so-king requires this a commentary on Vasubandhu's restoration. Abhidharmakdshai (Bunyiu Nanjio's
76 Sthiramati Sthavira was one Cat. Bud. Trip., cc. 375, 377 ; M. of the famous disciples of Vasu- Muller, India, pp. 305, 309, 310, 632; bandhu, the twenty-first patriarch, Burnouf, Introd., p. 505; Vassilief, who wrote commentaries on all p. 78). •> I
the works of his master. He is 77 See Ind. Ant., voL vii. ; Ar.
named in a grant of Dharasena I. as Sur. W. Ind., vol. ii. p. 83.
the Acharyya Bhadanta Sthiramati, 78 Surashtra, or Suratha, or Sorath.
who founded the vihdra of Sri As this district is in the Gujarat
Bappapada at Valabhi (Ind. Ant., peninsula, it is difficult to under-
BOOK xr.] GURJJARA. 269
about 30 li. On the west the chief town borders on the Mahi river ; the population is dense, and the various establishments (families) are rich. The country is de- pendent on Valabhi. The soil is impregnated with salt; flowers and fruit are rare. Although the climate is equable, yet there is no cessation of tempests. The manners of the people are careless and indifferent ; their disposition light and frivolous. They do not love learning and are attached both to the true faith and also to heretical doctrine. There are some fifty sanghdrdmas in this king- dom, with about 3000 priests ; they mostly belong to the Sthavira school of the Great Vehicle. There are a hundred or so Deva temples, occupied by sectaries of various sorts. As this country is on the western sea route, the men all derive their livelihood from the sea and engage in commerce and exchange of commodities.
Not far from the city is a mountain called Yuh-chen-to (Ujjanta),79 on the top of which is a sanghdrdma. The cells and galleries have mostly been excavated from the mountain-side. The mountain is covered with thick jungle and forest trees, whilst streams flow round its limits. Here saints and sages roam and rest, and EXshis endued with spiritual faculties congregate here and stay.
Going north from the country of Valabhi 1 800 li or so, we come to the kingdom of Kiu-che-lo (Gurjjara).
KlU-CHE-LO (GUEJJAKA). This country 80 is 5000 li or so in circuit, the capital,
stand how its chief town " on the 79 The old Prakrit name of Gir-
west "• borders on the Mahi river; nara, close to Junagadh in K&thiii-
perhaps it should be " on the east." wad ; the Sanskrit form is Ujjay-
But this part of the pilgrim's narra- anta (Mahdbh., iii. 8347 ff.) Lassen
tive seems to be carelessly written. (Ind, Alt., vol. i. p. 686 n.) misplaces
Perhaps, as Fergusson supposes, the it at or near Ajanta4. It is sacred
original documents had been lost in to Neminatha, the twenty-second
crossing the Indus at Attok (see Jina, and Urjayata (Colebrooke,
Book xii.), and the details supplied Essays, vol. ii. p. 212 ; Arch. Sur.
from memory or notes. For re- W. Ind. Rep., vol. ii. p. 129), and is
marks on localities see V. de St. also called Raivata.
Martin, Memoire, p. 405 ; Cunning- *> Prof. R. G. Bhandarkar sug-
ham, Anc. Geog., p. 325. gests that Kukura, a district men-
2;o RECORDS OF WESTERN COUNTRIES. [BOOK xr.
which is called Pi-lo-mo-lo,81 is 30 li or so round. The produce of the soil and the manners of the people resemble those of Surashtra. The population is dense ; the estab- lishments are rich and well supplied with materials (wealth). They mostly are unbelievers ; a few are attached to the law of Buddha. There is one sanghdrdma^ith about a hundred priests ; they are attached to the teaching of the Little Vehicle and the school of the Sarvastivadas. There are several tens of Deva temples, in which sectaries of various denominations dwell. The king is of the Kshat- triya caste. He is just twenty years old ; he is distin- guished for wisdom, and he is courageous. He is a deep believer in the law of Buddha ; and highly honours men of distinguished ability.
From this going south-east 2800 li or so, we come to the country of U-she-yen-na (Ujjayanl).
TJ-SHE-YEN-NA (UjJAYANl).
This country 82 is about 6000 li in circuit ; the capital is some 30 li round. The produce and manners of the people are like those of the country of Surashtra. The population is dense and the establishments wealthy. There are several tens of convents, but they are mostly in ruins ; some three or five are preserved. There are some 300 priests ; they study the doctrines both of the Great and the Little Vehicle. There are several tens of Deva temples, occupied by sectaries of various kinds.
tioned in an inscription of Pulu- Essays, vol. ii. p. 31 n. ; Rdja-
mayi at Nasik, and in the Rudra- tarang., v. 144 ff.
daman inscription at Girnara, might 81 Balmer in Rajputana (lat.
be Kiu-che-lo, but the Chinese syl- 25° 48' N., long. 71° 16' E.) • From
lables are against such an identifica- this neighbourhood several of the
tion(7Vans. Int. Cong. Orient, 1874, clans in Kathiawa'd say they origi-
p. 312 ; Arch. Sur. W. Ind. Rep., nally came.
vol. iv. p. 109, and vol. ii. pp. 129, S2 Ujjayanl or Ujjayini is pro-
131. Gurjara is certainly the proper perly the capital of Avanti in
representative, and the district as Malava, the capital of Tiastanes
well as the language extended into (Chashtana), the 'O^vr) of Ptolemy
the southern parts of modern R&j- lib. vii. c. i. 63) and the Peripl. Mar.
putana and Malwa. See Lassen, JEryth. (c. xlviii.) Bohlen, Aite hid.,
Ind. Alt., vol. i. p. 136; Colebrooke, vol. i. p. 94.
BOOK XL] MAHESVARAPURA. 271
The king belongs to the Brahman caste. He is well versed in heretical books, and believes not in the true law.
Not far from the city is a stdpa; this is the place where Asoka-raja made the hell (of punishment).
Going north-east from this 1000 li or so, we come to the kingdom of Chi-ki-to.
CHI-KI-TO.
This country is about 4000 li in circuit ; the capital is some 15 or 16 li round. The soil is celebrated for its fertility ; it is regularly cultivated and yields abundant crops ; it is specially adapted for beans and barley ; it produces abundance of flowers and fruits. The climate is temperate ; the people are naturally virtuous and docile ; most of them believe in heretical doctrine, a few honour the law of Buddha. There are several tens of sanghdrdmas with few priests. There are about ten Desva temples, which some thousand followers frequent. The king is of the Brahman caste. He firmly believes in the (three) precious ones ; he honours and rewards those who are distinguished for virtue. Very many learned men from distant coun- tries congregate in this place.
Going from here north 900 li or so, we come to the kingdom of Mo-hi-shi-fa-lo-pu-lo (Mahesvarapura).
MO-HI-SHI-FA-LO-PU-LO (MAH^^VAEAPUEA).
This kingdom is about 3000 li in circuit ; the capital city is some 30 li round. The produce of the soil and the manners of the people are like those of the kingdom of Ujjayani. They greatly esteem the heretics and do not reverence the law of Buddha. There are several tens of Deva temples, and the sectaries principally belong to the Pasupatas. The king is of the Brahman caste ; he places but little faith in the doctrine of Buddha.
From this, going in a backward direction to the country of Kiu-che-lo (Gurjjara) and then proceeding northward
272 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
through -wild deserts and dangerous denies about 1900 li, crossing the great river Sin-tu, we come to the kingdom of Sin-tu (Sindh).
SIN-TU (SINDH).
This country is about 7000 li in circuit; the capital city, called P'i-shen-p'o-pu-lo,83 is about 30 li round. The soil is favourable for the growth of cereals and pro- duces abundance of wheat and millet. It also abounds in gold and silver and native copper. It is suitable for the breeding of oxen, sheep, camels, mules, and other kinds of beasts. The camels are small in size and have only one hump. They find here a great quantity of salt, which is red like cinnabar ; also white salt, black salt and rock salt. In different places, both far and near, this salt is used for medicine. The disposition of the men is hard and impulsive; but they are honest and upright, They quarrel and are much given to contradiction. They study without aiming to excel ; they have faith in the law of Buddha. There are several hundred sanghdrdmas, occupied by about 10,000 priests. They study the Little Vehicle according to the Sammatiya school. As a rule, they are indolent and given to indulgence and debauchery. Those who are very earnest as followers of the virtue of the sages live alone in desert places, dwelling far off in the mountains and the forests. There night and day they exert themselves in aiming after the acquirement of the holy fruit (of Arhatship). There are about thirty Deva temples, in which sectaries of various kinds congregate.
The king is of the Sudra (Shu-t'o-lo) caste. He is by nature honest and sincere, and he reverences the law of Buddha.
When Tathagata was in the world, he frequently passed through this country, therefore A66ka-raja has founded several tens of stdpas in places where the sacred traces of
83 "Vichavapura — Julien. Rein- pura and Minagara. See Ind. Ant., aud suggests Vasmapura or Balma- vol. viii. p. 336 f.
BOOK xi.] CONVERSION OF HERETICS. 273
his presence were found. Upagupta,84 the great Arhat, sojourned very frequently in this kingdom, explaining the law and convincing and guiding men. The places where he stopped and the traces he left are all commemorated by the building of sanghdrdmas or the erection of stttpas. These buildings are seen everywhere ; we can only speak of them briefly.
By the side of the river Sindh, along the flat marshy lowlands for some thousand li, there are several hundreds of thousands (a very great many) of families settled. They are of an unfeeling and hasty temper, and are given to bloodshed only. They give themselves exclusively to tending cattle, and from this derive their livelihood. They have no masters, and, whether men or women, have neither rich nor poor ; they shave their heads and wear the Kashdya robes of Bhikshus, whom they resemble out- wardly, whilst they engage themselves in the ordinary affairs of lay life. They hold to their narrow (little) views and attack the Great Vehicle.
The old reports state that formerly these people were extremely hasty (impatient), and only practised violence and cruelty. At this time there was an Arhat, who, pity- ing their perversity, and desiring to convert them, mounted in the air and came amongst them. He exhibited his miraculous powers and displayed his wonderful capa- bilities. Thus he led the people to believe and accept the doctrine, and gradually he taught them in words ; a'J. of them joyfully accepted his teaching and respectfully prayed him to direct them in their religious life. The Arhat perceiving that the hearts of the people had become submissive, delivered to them the three " Eefuges " and restrained their cruel tendencies ; they entirely gave up " taking life," they shaved their heads, and assumed the soiled robes of a Bhikshu, and obediently walked accord- ing to the doctrine of religion. Since then, generations have passed by and the changed times have weakened
84 Bk. viii. ; Burnouf, Introd., pp. 1 18, 197, 378 f. VOL. II. S
274 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
their virtue, but as for the rest, they retain their old customs. But though they wear the robes of religion, they live without any moral rules, and their sons and grandsons continue to live as worldly people, without any regard to their religious profession.
Going from this eastward 900 li or so, crossing the Sindh river and proceeding along the eastern bank, we come to the kingdom of Mu-lo-san-p'u-lu.
MU-LO-SAN-P'U-LU (MtJLASTHANAPURA).
This country 85 is about 4000 li in circuit ; the capital town is some 30 li round. It is thickly populated. The establishments are wealthy. This country is in depen- dence on the kingdom of Cheka (Tse-kia). The soil is rich and fertile. The climate is soft and agreeable; the manners of the people are simple and honest ; they love learning and honour the virtuous. The greater part sacrifice to the spirits ; few believe in the law of Buddha. There are about ten saftghdrdmas, mostly in ruins ; there are a few priests, who study indeed, but without any wish to excel. There are eight DeVa temples, in which sectaries of various classes dwell. There is a temple dedicated to the sun,86 very magnificent and profusely decorated. The image of the Sun-d^va is cast in yellow gold and orna- mented with rare gems. Its divine insight is mysteri- ously manifested and its spiritual power made plain to all. Women play their music, light their torches, offer their flowers and perfumes to honour it. This custom has been continued from the very first. The kings and high families of the five Indies never fail to make their offerings of gems and precious stones (to this Dfoa). They have founded a house of mercy (happiness), in which they provide food, and drink, and medicines for the poor and sick, affording succour and sustenance. Men from all
85 Mftlasthanapur or MuMn (see Reinaud, Mem. s. 1. Inde, p. 98). 86 .ctditya or Sftrya.
BOOK XL] COUNTRY OF PARVATA. 275
countries come here to offer up their prayers ; there are always some thousands doing so. On the four sides of the temple are tanks with flowering groves where one can wander about without restraint.
From this going north-east 700 li or so, we come to the country of Po-fa-to.
PO-FA-TO (PARVATA).87
This country is 5000 li or so in circuit, its capital is about 20 li. It is thickly populated, and depends on the country of Cheka (Tse-kia). A great deal of dry-ground rice is here grown. The soil is also fit for beans and wheat. The climate is temperate, the disposition of the people honest and upright. They are naturally quick and hasty; their language is low and common. They are well versed in composition and literature. There are heretics and believers in common. There are some ten sanghdrdmas with about 1000 priests ; they study both the Great and Little Vehicle. There are four sttipas built by ASoka-raja. There are also some twenty Deva temples frequented by sectaries of different sorts.
By the side of the chief town is a great saiighdrdma with about 100 priests in it; they study the teaching of the Great Vehicle. It was here that Jinaputra, a master of sdstras?8 composed the Ydgdchdryabhttmi Sdstrakdrikd ; here also Bhadraruchi and Gunaprabha, masters of sdstras, embraced the religious life. This great saiighdrdma has been destroyed by fire, and is now waste and ruined.
Leaving the Sindh country, and going south-west 1500 or 1600 li, we come to the kingdom of '0-tin-p'o-chi- lo (Atyanabakela).
87 Parvata is given by Panini shing-tszu ; his work, the Yii-chie- (iv. 2, 143) as the name of a coun- sh'-ti-lun-shih, is a commentary on try in the Panjab under the group the YGgdchuryabhUmi S'dstra ( Tii- Takshasiladi (iv. 3, 93). Ind. Ant., chie-sh' -ti-lun) of Maitreya. Both vol. i. p. 22. works were translated into Chinese
88 Jinaputra, 111 Chinese Tsui- by Hiuen Tsiang.
276 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
'0-TIEN-P'O-CHI-LO.
This country is about 5000 li in circuit. The chief town is called Khie-tsi-shi-fa-lo, and is about 30 li round. It lies on the river Sindh, and borders on the ocean. The houses are richly ornamented, and mostly possess rare and costly substances. Lately there has been no ruler; it is under the protection of Sindh. The soil is low and damp and the ground is impregnated with salt. It is covered with wild shrubs, and is mostly waste land : it is little cultivated, yet it produces some sorts of grain, but principally beans and wheat, of which there is a great quantity. The climate is rather cold and subject to violent storms of wind. It is fit for raising oxen, sheep, camels, asses, and other kinds of beasts. The disposition of the people is violent and hasty. They have no love for learning. Their language differs slightly from that of Mid-India. The people are generally honest and sincere. They deeply reverence the three precious objects of worship. There are about eighty sanglidrdmas with some 5000 priests. They mostly study the Little Vehicle according to the Sammatiya school. There are ten Deva temples, mostly occupied by heretics belonging to the Pasupatas.
In the capital town is a temple of Ta-tsz'-tsai-tin (Mahe vara Deva). The temple is ornamented with rich sculptures, and the image of the Deva is possessed of great spiritual powers. The Pasupata heretics dwell in this temple. In old days Tathagata often travelled through this country to preach the law and convert men, leading the multitude and benefiting the people. On this account Asoka-raja built stdpas on the spots conse- crated by the sacred traces, six in number.
Going west from this less than 2000 li, we come to the country ofLong-kie-lo (Langala).
BOOK XL] PO-LA-SSE (PERSIA). 277
LONG-KIE-LO (LANGALA).
This country89 is several thousand li from east to west and from north to south. The capital is about 30 li round. It is named Su-nu-li-chi-fa-lo (Sunur- isvara ?).90 The soil is rich and fertile, and yields abun- dant harvests. The climate and the manners of the people are like those of '0-tin-p'o-chi-lo. The population is dense. It possesses abundance of precious gems and stones. It borders on the ocean. It is on the route to the kingdom of the western women.91 It has no chief ruler. The people occupy a long valley, and are not de- pendent on one another. They are under the government of Persia. The letters are much the same as those of India : their language is a little different. There are be- lievers and heretics living together amongst them. There are some hundred sanghdrdmas, and perhaps 6000 priests, who study the teaching of both the Little and Great Vehicle. There are several hundred Deva temples. The heretics called Pasupatas are exceedingly numerous. In the city is a temple to Mahesvara-Deva : it is richly adorned and sculptured. The Pa^upata heretics here offer their religious worship.
From this going north-west, we come to the kingdom of Po-la-sse (Persia).
PO-LA-SSE (PEKSIA).
This kingdom 92 is several myriad of lis in circuit. Its chief town, called Su-la-sa-t'ang-na (Surasthana), is about 40 li in circuit. The valleys are extensive, and so the climate differs in character, but in general it is warm.
89 General Cunningham thinks 9° Cunningham suggests Sambhu-
this country may represent Lako- risvara as the restoration of this
rian or Lakura, the name of a great name (ibid., loc. cit.)
ruined city which Masson found be- 91 See p. 240, ante.
tween Khozdar and Kilat, about 92 This country does not belong
2000 li to the north-west of Kotesar to India (Ch. Ed.) Hiuen Tsiang
in Kachh (A nc. Geog. of India, p. did not visit it personally ; he writes
311). The Chinese symbols might from report, be restored to Longhir.
c;8 RECORDS OF WESTERN COUNTRIES. [BOOK XT.
They draw the water up to irrigate the fields. The people are rich and affluent. The country produces gold, silver, copper, rock-crystal (sphdtika), rare pearls, and various precious substances. Their artists know how to weave fine brocaded silks, woollen stuffs, carpets, and so on. They have many shcn horses and camels. In com- merce they use large silver pieces. They are by nature violent and impulsive, and in their behaviour they prac- tise neither decorum nor justice. Their writing and their language are different from other countries. They care not for learning, but give themselves entirely to works of art. All that they make the neighbouring countries value very much. Their marriage-customs are merely promis- cuous intercourse. When dead their corpses are mostly abandoned. In stature they are tall: they tie up their hair (arrange their head-dress) and go uncovered. Their robes are either of skin, or wool, or felt, or figured silk. Each family is subject to a tax of four pieces of silver per man. The Deva temples are very numerous. Dinava 93 (Ti-na-po) is principally worshipped by the heretics. There are two or three sanghdrdmas, with several hundred priests, who principally study the teaching of the Little Vehicle according to the Sarvastavadin school. The pdtra of Sakya Buddha is in this (country], in the king's palace.94
On the eastern frontiers of the country is the town of Ho-mo (Ormus ?). The city inside is not great, but the external walls are in circuit about 60 li or so. The people who inhabit it are all very rich. To the north- west this country borders on the kingdom of Fo-lin,95
93 Julien restores this name, and a community of priests in Per- doubtfully, to Dinabha. Dinava, or sia at the time of Hiuen Tsiang. Dinapa, however, may be a contrac- As they belonged to the school of tion for Dinapa(ti), " the lord of the the Little Vehicle, it is probable day," or " the sun." they had been established there from
94 For the wanderings of the an early date.
pdtra of Buddha, see Fa-hian, chap. 95 Fo-lin (TroXfv) is generally sup- xxxix. It is interesting to know posed to represent the Byzantine that there were Buddhist temples Empire.
BOOK XL] PITASILA. 279
which resembles the kingdom of Persia in point of soil, and manners, and customs ; but they differ in point of language and appearance of the inhabitants. These also possess a quantity of valuable gems, and are very rich.
To the south-west of Fo-lin, in an island of the sea, is the kingdom of the western women : w here there are only women, with no men; they possess a large quantity of gems and precious stones, which they ex- change in Fo-lin. Therefore the king of Fo-lin sends certain men to live with them for a time. If they should have male children, they are not allowed to bring them up.
On leaving the kingdom of 0-tin-p'o-chi-lo, and going north 700 li or so, we come to the country of Pi-to-shi- lo.
PI-TO-SHI-LO (PITAS'ILA).
This kingdom is about 3000 li round; the capital is some 20 li in circuit. The population is dense. They have no chief ruler, but they depend on the country of Sin-tu. The soil is salt and sandy ; the country is sub- ject to a cold tempestuous wind. A great quantity of beans and wheat is grown. Flowers and fruits are scarce. The manners of the people are fierce and rough. Their language slightly differs from that of Mid-India. They do not love learning, but as far as they know they J^ave a sincere faith. There are some fifty sanghdrdmas with about 3000 priests; they study the Little Vehicle according to the Sammatiya school. There are twenty Deva temples, frequented mostly by the heretics called Pa6u- patas.
To the north of the city 15 or 16 li, in the middle of a great forest, is a st'Apa several hundred feet high, built by A£6ka-raja. It contains relics which from time
96 For some references to the is- and Colonel Yule's note (vol. ii. p. land or kingdom of the western 339)- women, see Marco Polo, chap, xxxi.,
28o RECORDS OF WESTERN COUNTRIES. [BOOK xi.
to time emit a bright light. It was here that Tathagata, when in old time he was a Rlshi, was subjected to the cruelty of the king.
Not far east from this is an old sanghdrdma. This was built by the great Arhat, the great Katyayana. By the side of it are traces where the four Buddhas of the past age sat down and walked for exercise. They have erected a stdpa to denote the spot.
Going north-east from this 300 li or so, we come to the country of '0-f an-ch'a.
'O-FAN-CH'A (AVANDA ?).
This kingdom is 2400 or 2500 li in circuit ; the capital is about 20 li. There is no chief ruler, but the country is subject to Sin-tu. The soil is fit for the cultivation of grain, and abounds in beans and wheat ; it produces but few flowers or fruits; the woods are thin. The climate is windy and cold; the disposition of the men is fierce and impulsive. Their language is simple and uncultivated. They do not value learning, but they are earnest and sincere believers in " the three gems." There are about twenty sanghdrdmas, with some 2000 priests ; they mostly study the Little Vehicle according to the Sammatiya school. There are some five Deva temples, frequented by the heretics called Pas"upatas.
To the north-east of the city, not a great distance, in the middle of a great bamboo forest is a sanghdrdma mostly in ruins. Here Tathagata gave permission to the Bhikshus to wear Kih-fu-to (boots)?7 By the side of it is a stdpa built by As"6ka-raja. Although the founda- dations have sunk into the earth, yet the remains are some hundred feet high. In a vihdra by the side of the sttipa is a blue-stone standing figure of Buddha. On
97 There are some remarks made vol. xvii. p. 35). It would seem
about permission to wear boots or from these records that this couii-
shoes with thick linings in the try of Avancla corresponded with
MaMvagga, varga 13, § 6 (S. B. R, Avanti.
BOOK XL] FA-LA-NA (VARANA\ 281
sacred days (fast-days) it spreads abroad a divine light.
To the south 800 paces or so, in a forest, is a sttipa which was built by AsSoka-raja. Tathagata, in time gone by, stopping here, finding it cold in the night, covered himself with his three garments : on the morn- ing following he permitted the Bhikshus to wear wadded garments. In this wood is a place where Buddha walked for exercise. There are also a number of stupas placed opposite one another, where the four Buddhas of the past age sat. In this sttipa are relics of Buddha's hair and nails. On holy days they emit a miraculous light.
Going from this north-east 900 li or so, we come to the country of Fa-la- na.
FA-LA-NA (
This kingdom is about 4000 li in circuit, and the chief town about 20 li. The population is dense. The kingdom is subject to Kapis*a. The chief portion of the country consists of mountains and forests. It is regu- larly cultivated. The climate is rather cold. The man- ners of the people are rough and fierce. They are per- severing in their habits, but their purposes are low. Their language is somewhat like that of Mid-India. Some of them believe in Buddha, others not. They do ' aot care about literature or the arts. There are some tens of sangkdrdmas, but they are in ruins. There are about 300 priests, who study the Great Vehicle. There are about five D£va temples, frequented mostly by Pa6u- pata heretics.
Not far to the south of the city is an old sangkdrdma. Here Tathagata in old days preached, exhibiting the profit and delight of his doctrine, and opening the mind
98 Panini has a country called group Suvastavadi ; also in the group Varnu (iv. 2, 103 ; iv. 3, 93), from Kachchhadi, in which Gandhara also a river of the same name, in the is included,
282 RECORDS OF WESTERN COUNTRIES. [BOOK xi.
of his hearers. By the side of it are traces where the four past Buddhas sat down or walked for exercise. The common report says on the western frontier of this country is the kingdom of Ki-kiang-na (Kikana ?). The people live amid the great mountains and valleys in separate clans. They have no chief ruler. They breed an immense quantity of sheep and horses. The shen horses are of a large size, and the countries around breed but few, and therefore they are highly valued.
Leaving this country and going north-west, after tra- versing great mountains and crossing wide valleys, and passing a succession of smaller towns, and going 2000 li or so, we leave the frontiers of India and come to the kingdom of Tsau-ku-ta.
NOTE. — The remainder of the section, noticed on pp. 248, 249, records a mission sent to the same king of Ceylon, Alibunar, by the Emperor of China (Ch'hgng Tsu), under the direction of the eunuch Ch'hing Ho ; his object was to offer incense and flowers. Having arrived, he exhorted the king to respect the teaching of Buddha and to expel the heretics. The king being enraged, desired to slay him, but Ch'hing Ho being aware of the plot, escaped. Again the same ambassador was sent to receive the homage of foreign states, and came to Ceylon (Si-lan-shan-kwo, the country of the Seilan mountain). The king rebelliously refused to pay any respect to the embassage, and collected 50,000 soldiers to block the way and to destroy the ships. Ch'hing Ho having learned the purpose of the king, sent secretly by a circuitous way to the ships, and got 3000 soldiers by night to march on the royal city. Being surrounded by the enemy's troops, they defended the city for six days, and then having treated the king with contumely, they opened the gates in the morning, and fought their way for twenty li ; when the daylight began to fail, they offered up prayers to the sacred tooth, and suddenly an unusual light shone before them and lighted them on their way. Having reached their ships, they rested in peace, and arrived at the capital in the ninth year of Yung-loh (A.D. 1412), the seventh month, and ninth day.
END OF BOOK XI.
BOOK XII.
Contains an account of twenty-two countries, viz., (i) Tsu-ku-cha (2) Fo-li-shi-sa-t'ang-na ; (3) ' An-ta-lo-po ; (4) K'woh-si-to ; (5) Hwoh ; (6) Mung-kinj (7) 0-li-ni; (8) Ho-lo-hu ; (9) -fiTi- li-si-mo; (10) Po-li-hoj (11) Hi-mo-ta-lo j (12) Po-to-chang-na ; (13) In-po-kin; (14) Kiu-lang-na • (15) Ta-mo-si-tie-ti ; (16) Shi-k'i-ni; (17) Chang-mi ; ( 1 8) ICie-p'an-to ; (19) U-sha; (20) Kie-shaj (21) Cho-kiu-kia / (22) K'iu-sa-ta-na.
TSU-KU-CHA (TSAUKtTTA).
THIS country x is about 7000 li in circuit, the capital, which is called Ho-si-na (Ghazna), is about 30 li round. There is another capital, Ho-sa-la,2 which is about 30 li round. Both of them are naturally strong and also for- tified.3 Mountains and valleys succeed each other, with plains intervening, fit for cultivation. The land is sown and reaped in due season. Winter wheat is grown in great abundance ; shrubs and trees grow in rich variety, and there are flowers and fruits in abundance. The soil ,is favourable for the yo-kin plant (turmeric] and for the fiing-kiu;* this last grows in the valley Lo-ma-in-tu.6 In the city Ho-sa-lo is a fountain, of which the water
1 For some reference to the country in question, is not older than the Tsaukdta, see ante, vol. i. p. 62, n. time of Chinghiz Khan ; he, there- 218. Cunningham identifies it with fore, proposes Guzaristan, on the the Arachosia of classical writers Helmand, the Ozola of Ptolemy, as (Anc. Geoy. of India, p. 40). the equivalent of the Chinese sym-
2 The identification of Ho-si-na bols (ibid., loc. cit.)
with Ghazni was first made by M. 3 For the strength of Ghazni see
V. de St. Martin ; he also proposed Cunningham (op. cit., pp. 41, 42).
to restore Ho-sa-la to Hazara, but 4 Hingu, assafoatida ( Julien).
General Cunningham remarks that 5 Ramendu? (Julien). this name, as applied to the district
284 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
divides itself into many branches, and which the people utilise for the purposes of irrigation. The climate is cold ; there are frequent hail and snow storms. The people are naturally light-hearted and impulsive; they are crafty and deceitful. They love learning and the arts, and show considerable skill in magical sentences, but they have no good aim in view.
They daily repeat several myriads of words ; their writing and language differ from those of other countries. They are very specious in vain talk, but there is little body or truth in what they say. Although they worship a hundred (many] spirits, yet they also greatly reverence the three precious ones. There are several hundred sahghdrdmas, with looo or so priests. They all study the Great Vehicle. The reigning sovereign is sincere and honest in his faith, and is the successor of a long line of kings. He applies himself assiduously to religious work (merit] and is well instructed and fond of learning. There are some ten stdpas built by As"6ka-raja, and several tens of Deva temples, in which sectaries of various de- nominations dwell together.
The Tirthaka 6 heretics are very numerous ; they worship principally the Deva Kshuna (T'seu-na). This Deva spirit formerly came from Mount Aruna ('0-lu-nao) in Kapis"a, and took up his abode here in the southern dis- tricts of this kingdom, in the Mount Sunagir.7 He is severe or good, causing misfortune or exercising violence. Those who invoke him with faith obtain their wishes ; those who despise him reap misfortune. Therefore people both far off and near show for him deep reverence ; high and low alike are filled with religious awe of him. The princes, nobles, and people of this as well as of foreign
6 The symbols Wai-tao may denote for which see Eitel, Handbook, sub
the Tirthakas, as Julien seems to voc.
suppose ; or they may be simply 7 For this mountain see ante, vol.
equal to " only the greater part are i. p. 62. It may be restored to
Wai-tao," the symbols wai-tao are Kshuna Hilo or Hila. generally applied to the Tirthakas,
BOOK XIL] PARSUSTHANA. 285
countries assemble every year at a season of rejoicing which is not fixed, and offer gold and silver and pre- cious objects of rare value (choice trifles), with sheep, and horses, and domestic animals ; all which they present in simple and confiding trust, so that though the earth is covered with silver and gold,' and the sheep and horses fill the valleys, yet no one would dare to covet them: they consider them as things set apart for sacred pur- poses. The heretics (Tirthakas), by subduing their minds and mortifying their flesh, get from the spirits of heaven sacred formulae. By the use of these they are frequently able to control diseases and recover the sick.
Going from this northwards 500 li or so, we come to the kingdom of Fo-li-shi-sa-t'ancr-na.
FO-LI-SHI-SA-T'ANG-NA (PAKS*USTHANA, or VAEDASTHANA ?)
This kingdom 8 is about 2000 li from east to west and 1000 li from north to south. The capital is called U-pi-na (Hupian),9 and is 20 li round. As regards the soil and the manners of the people, these are the same as in Tsu-ku-cha ; the language, however, is different. The climate is icy cold; the men are naturally fierce and impetuous. The king is a Turk (Tu-kieuh). They have (or he has) profound faith for the three precious objects of worship ; he esteems learning and honours virtue (or, the virtuous, i.e., the priests).
Going to the north-east of this kingdom, traversing mountains and crossing rivers, and passing several tens of little towns situated on the frontier of the country of Kapisa, we come to a great mountain pass called Po-lo-
8 Panini mentions Parsusthana, the tribes Parsioi and Parsuetai (ib.,
the country of the Parsus, a warlike s. 3), somewhere in this vicinity.
tribe,in this direction (v. 3,1 17; Bnk. 9 Hupian or Opian, a little to the
Sarti., xiv. 18). Baber(Jfem., p. 140) north of Charikar, in lat. 35° 2'N.,
mentions the Parachis among the long. 69° l' E. , at the entrance of a
tribes of Afghanistan. Ptolemy pass over the north-east end of the
has two places, Parsiana(lib.vi. c. 18, Pamghan range, s. 4) and Parsia (ib., s. 5)» and also
286 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
si-na (Varasena),10 which forms part of the great snowy mountains. This mountain pass is very high ; the preci- pices are wild and dangerous ; the path is tortuous, and the caverns and hollows wind and intertwine together. At one time the traveller enters a deep valley, at another he mounts a high peak, which in full summer is blocked with frozen ice. By cutting steps up the ice the traveller passes on, and after three days he comes to the highest point of the pass. There the icy wind, intensely cold, blows with fury ; the piled snow fills the valleys. Tra- vellers pushing their way through, dare not pause on their route. The very birds that fly in their wheeling flight n cannot mount alone this point, but go afoot across the height and then fly downwards. Looking at the moun- tains round, they seem as little hillocks. This is the highest peak of all Jambudvipa. No trees are seen upon it, but only a mass of rocks, crowded one by the side of the other, like a wild forest.
Going on for three days more, we descend the pass and come to 'An-ta-lo-po (Andar-ab).12
'AN-TA-LO-PO (ANDAR-AB).
This is the old land of the Tu-ho-lo country.13 It is about 3000 li round; the capital is 14 or 15 li round. They have no chief ruler'; it is dependent on the Turks (Tuh-kiueh).u Mountains and hills follow in chains, with valleys intersecting them. The arable land is very con- tracted. The climate is very severe. The wind and the snow are intensely cold and violent ; yet the country is regularly cultivated and productive : it is suitable also for flowers and fruits. The men are naturally fierce and
10 This pass over the Hindu Kush 12 See Book i., n. 146
(the Paropamisus or Indian Cau- 13 That is, of the Tokhari people,
casus) is probably the same as the See Book i., n. 121.
Khawak Pass described by Wood 14 That is, on the Turkish tribe
(Oxus, p. 274). He found it to be from the borders of China that had
13,000 feet in height. overrun this district (see note, loc.
11 JS'go ts'euny, soaring birds. cit.)
BOOK xii.] HWOH (KUNDUZ). 287
violent. The common people are unrestrained in their ways, and know neither wrong nor right. They do not care about learning, and give themselves only to the worship of spirits. Few of them believe in the religion of Buddha. There are three sanghdrdmas and some tens of priests. They follow the teaching of the Mahasanghika (Ta-chong-pu) school. There is one stfi/pa built by A£6ka- raja.
Going north-west from this we enter a valley, skirt along a mountain pass, traverse several little towns, and after going about 400 li we arrive atK'woh-si-to.
K'WOH-SI-TO (KnosT).15
This also is the old land of the Tu-ho-lo country. It is about 3000 li in circuit; the capital is about 10 li round. It has no chief ruler, but is dependent on the Turks. It is mountainous, with many contracted valleys ; hence it is subject -to icy-cold winds. It produces much grain, and it abounds with flowers and fruits. The disposition of the men is fierce and violent ; they live without laws. There are three satighdrdmas, with very few priests.
Going from this north-west, skirting the mountains and crossing the valleys, and passing by several towns, after about 300 li we come to the country called Hwoh.
HWOH (KuNDUz).16
This country is also the old land of the Tuh-ho-lo country. It is about 3000 li in circuit ; the chief town is about 10 li. There is no chief ruler, but the country depends on the Turks. The land is level and plain. It is regularly cultivated, and produces cereals in abundance. Trees and shrubs grow plentifully, and flowers and fruits (of various kinds) are wonderfully abundant. The climate is soft and agreeable ; the manners of the people simple
15 See Book i., n. 145. 13 See Book I., n. 35.
288 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
and honest. The men are naturally quick and impulsive ; they clothe themselves with woollen garments. Many believe in the three precious objects (of worship), and a few pay their adoration to the spirits. There are ten saiighdrdmas with several hundred followers (priests}. They study both the Great and the Little Vehicle, and practise the discipline of both. The king is of the Turkish clan ; he governs all the little kingdoms to the south of the Iron Gates.17 He constantly shifts his dwelling, like a bird (his bird-dwelling), not constantly occupying this town.
Going east from this, we enter the T'sung-ling moun- tains.18 These mountains are situated in the middle of Jambuduvipa. On the south they border on the great snowy mountains ; on the north they reach to the hot sea (Lake Temurtu), and to the " Thousand Springs ; " on the west they extend to the kingdom of Hwoh ; on the east to the kingdom of U-cha (Och). From east to west and from north to south they run equally for several thousand li, and abound in many hundreds of steep peaks and dark valleys. The mountain heights are rendered dangerous by the glaciers and frozen snow. The cold winds blow with fury. As the land produces a great quantity of onions therefore it is called T'sung-ling ; or because the crags of these mountains have a greenish-blue tint, hence also the name.
Going east 100 li or so, we come to the kingdom of Mung-kin.
MUNG-KIN (MUNJAN).
This country 19 is an old territory of the Tu-ho-li coun- try. It is about 400 li in circuit. The chief city is about 15 or 1 6 li round. The soil and manners of the people resemble to a great extent the Hwoh country. There is no chief ruler, but they depend on the Turks. Going north we come to the country of '0-li-ni.
17 For the "iron gates" see Book see Book i., n. 77.
5., n. 119. 19 For Mung-kin see Book i., n.
18 For the T'sung-ling Mountains 144.
BOOK xii.] PO-LI-HO (BOLOR). 289
i O-LI-NI (AHEENG).
This country20 is an old territory of Tu-ho-lo. It "borders both sides of the river Oxus.21 It is about 300 li in circuit; the chief city is 14 or 15 li round. In character of its soil and manners of the people it greatly resembles the Hwoh country.
Going east, we come to Ho-lo-hu.22
HO-LO-HU (EAGH).
This country 23 is an old territory of Tu-ho-lo. On the north it borders on the Oxus (Fo-ts'u, Vakshu). It is about 200 li in circuit. The chief town is about 14 or 15 li round. The products of the soil and the manners of the people greatly resemble the Hwoh country.
Going eastward from the Mung-kin country, skirting along high mountain passes, and penetrating deep valleys, and passing in succession various districts and towns, after a journey of 300 li or so we arrive at the country of Ki- li-si-mo.
IVI-LI- SI-MO (KHRISHMA or KISHM).
This country 24 is an old territory of Tu-ho-lo. From east to west it is 1000 li or so ; from north to south it is 300 li. The capital is 15 or 16 li round. The soil and the manners of the people are just like those of Mung- kin, except that these men are naturally hot-tempered aud violent.
Going north-east we come to the kingdom of Po-li-ho (Bolor).
PO-LI-HO (BOLOE).
This country 25 is an old territory of Tu-ho-lo. From
20 For this country see Book i, n. Roshan (V. St. Martin, p. 421).
143. -3 See Book i., n. 142.
jl The Fo-t'su (Vakshu). ™ See Book i., n. 141.
22 The Japanese gives Ka-ra-ko. ^ See Book i., n. 140. After Julien it represents Roh or
VOL. II. T
290 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
east to west it is about 100 li, and from north to south about 300 li. The chief town is some 20 li or so in circuit. The produce of the soil and the manners of the people are like those of Ki-li-si-mo.
Going east from Ki-li-si-mo, after traversing mountains and crossing valleys for about 300 li, we come to the country of Hi-mo-ta-lo.
Hl-MOTA-LO (HlMATALA).
This country 26 is an old territory of the country of Tu- ho-lo. It is about 300 li in circuit. It is cut up by mountains and valleys. The soil is rich and fertile, and fit for cereals. It produces much winter wheat. Every kind of plant flourishes, and fruits of all sorts grow in abundance. The climate is cold ; the disposition of the men violent and hasty. They do not distinguish between wrong and right. Their appearance is vulgar and ignoble. In respect of their modes of behaviour and forms of etiquette, their clothes of wool, and skin, and felt, they are like the Turks. Their wives wear upon their head- dress a wooden horn about three feet or so in length. It has two branches (a double Irancli) in front, which signify father and mother of the husband. The upper horn denotes the father, the lower one the mother. Whichever of these two dies first, they remove one horn, but when both are dead, they give up this style of headdress.
The first king of this country was a Sakya,27 fearless and bold. To the west of the T'sung-ling mountains most of the people wrere subdued to his power. The frontiers were close to the Turks, and so they adopted their low customs, and suffering from their attacks they protected their frontier. And thus the people of this kingdom were dispersed into different districts, and had many tens of fortified cities, over each of which a separate chief was
-6 See Book i., n. 139. history of the champions who were
27 Referring, as I suppose, to the banished from Kapilavastu.
BOOK xii.] IN-PO-KIN (YAMGAN). 291
placed. The people live in tents made of felt, and lead the life of nomads.
On the west side this kingdom touches the country of Ki-li-si-mo. Going from this 200 odd li, we arrive at the country of Po-to-chang-na (Badakshan).
PO-TO-CHANG-NA (BADAKSHAN).
This kingdom28 is an old territory of the Tu-ho-lo country; it is about 2000 li in circuit, and the capital, which is placed on the side of a mountain precipice, is some 6 or 7 li in circuit. It is intersected with mountains and valleys, a vast expanse of sand and stone stretches over it ; the soil is fit for the growth of beans and wheat ; it produces an abundance of grapes, the khamil peach, and plums, &c. The climate is very cold. The men are naturally fierce and hasty ; their customs are ill-regulated ; they have no knowledge of letters or the arts ; their ap- pearance is low and ignoble ; they wear mostly garments of wool. There are three or four sanghdrdmas, with very few followers. The king is of an honest and sincere dis- position. He has a deep faith in the three precious objects of worship.
Going from this south-east, passing across mountains and valleys, after 200 li or so we come to the country of In-po-kin (Yamgan).
IN-PO-KIN (YAMGAN).
This country 29 is an old territory of the Tu-ho-lo country. It is about 1000 li or so in circuit. The capital is about 10 li round. There is a connected line of hills and valleys through the country, with narrow strips of arable land. With respect to the produce of the soil, the climate, and the character of the people, these differ little from the kingdom of Po-to-chang-na, only the character of the language differs slightly. The king's nature is
K See Book i., n. 136. 29 See Book i., n. 137.
292 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
violent and impulsive, and he does not know clearly the difference between right and wrong.
Going from this south-east, skirting the mountains and crossing the valleys, traversing thus by narrow and diffi- cult ways a distance of 300 li or so, we arrive at the country of Kiu-lang-na.
KlU-LANG-NA (KURAN).
This country30 is an old territory of Tu-ho-lo; it is about 2000 li round. As regards the character of the soil, the mountains and the valleys, the climate and the seasons, it resembles the kingdom of In-po-kien (In- vakan). The customs of the people are without rule, their disposition is rough (common) and violent; the greater portion do not attend to religion ; a few believe in the law of Buddha. The appearance of the people is displeasing and ungainly. They wear principally woollen garments. There is a mountain cavern from which much pure gold is procured (dug out}. They break the stones and afterwards procure the gold. There are few sang- hdrdmas, and scarcely any priests. The king is honest and simple-minded. He deeply reverences the three precious objects of worship.
Going north-east from this, after climbing the moun- tains and penetrating valleys, and going along a precipi- tous and dangerous road for 500 li or so, we come to the kingdom of Ta-mo-si-tie-ti.
TA-MO-SI-TIE-TI (TAMASTHITI ?).
This country 31 is situated between two mountains. It is an old territory of Tu-ho-lo. From east to west it extends about 1500 or 1600 li; from north to south its width is only 4 or 5 li, and in its narrowest part not more than one li. It lies upon the Oxus (Fo-t'su) river, which it follows along its winding course. It is broken up with
3U See Book i., n. 138. 31 See Book i., n. 135.
BOOK xii.] KINGDOM OF TA-MO-SI-TIE-TL 293
hills of different heights, whilst sand and stones lie scat- tered over the surface of the soil. The wind is icy cold and blows fiercely. Though they sow the ground, it pro- duces but a little wheat and pulse. There are few trees (forest trees), but plenty of flowers and fruits. Here the shen horse is bred. The horse, though small in size, yet easily travels a long distance. The manners of the people have no regard to propriety. The men are rough and violent; their appearance low and ignoble. They wear woollen garments. Their eyes are mostly of a blue colour,32 and in this respect they differ from people of other countries. There are some ten sanghdrdmas, with very few priests (religioiis followers}.
The capital of the country is called Hwan-t'o-to. In the middle of it is a saiighdrdma built by a former king of this country. In its construction 33 he excavated the side of the hill and filled up the valley. The early kings of this country were not believers in Buddha, but sacrificed only to the spirits worshipped by unbe- lievers ; but for some centuries the converting power of the true law has been diffused. At the beginning, the son of the king of this country, who was much loved by him, fell sick of a serious disease ; he employed the utmost skill of the medicine art, but it brought no benefit. Then the king went personally to the Deva temple to worship and ask for some means of recovering his child. On this the chief of the temple, speaking in the name of the spirit, said, "Your son will certainly recover; let your mind rest in peace." The king having heard it, was greatly pleased, and returned homewards. On his way he met a Shaman, his demeanour staid and remarkable. Astonished at his appearance and dress, the king asked him whence he came and whither he was going. The Shaman having already reached the holy fruit (ofanArhaf), desired to spread the law of Buddha, and therefore he had
32 Pih, either blue or green, like 33 In constructing and shaping its the deep sea. courts and halls.
294 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
assumed this deportment and appearance ; so replying he said, " I am a disciple of Tathagata, and am called a Bhikshu." The king, who was in great anxiety, at once asked him, " My son is grievously afflicted ; I scarcely know whether he is living or dead. ( Will he recover ? ") The Shaman said, "You might raise (from the dead) the spirits of your ancestors, but your loved son it is difficult to deliver." The king replied, "A spirit of heaven has assured me he will not die, and the Shaman says he will die ; it is difficult to know what to believe, coming from these masters of religion."34 Coming to his palace, he found that his loved son was already dead. Hiding the corpse and making no funeral preparations, he again asked the priest of the Deva temple respecting him. In reply he said, " He will not die ; he will certainly recover." The king in a rage seized the priest and held him fast, and then upbraid- ing him he said, " You and your accomplices are mon- strous cheats ; you pretend to be religious, but you practise lying. My son is dead, and yet you say he will certainly recover. Such lying cannot be endured ; the priest (master) of the temple shall die and the building be destroyed." On this he killed the priest and took the image and flung it into the Oxus. On his return, he once more met the Shaman ; on seeing him he was glad, and respectfully pros- trated himself before him, as he gratefully said, " Hitherto I have ignorantly followed (my guide), and trod the path of false teaching. Although I have for a long time followed the windings of error, now the change has come from this.35 I pray you condescend to come with me to my dwelling." The Shaman accepted the invitation and went to the palace. The funeral ceremonies being over, (the Icing) addressed the Shaman and said, " The world of men is in confusion, birth and death flow on ceaselessly ; my son was sick, and I asked whether he would remain with me or depart, and the lying spirit said he would surely re-
31 Kwei tsuJi die jin, men who reprove the world. 35 I.e., from this interview.
BOOK XIL] SHI-K'I-NI—SHIKHNAN. 295
cover; but the first words of indication you gave were true and not false. Therefore the system of religion you teach is to be reverenced. Deign to receive me, deceived as I have been, as a disciple." He, moreover, begged the Shaman to plan and measure out a satlghdrdma ; then, according to the right dimensions, he constructed this building, and from that time till now the law of Buddha has been in a nourishing condition.
In the middle of the old sanghdrdma is the vihdra built by this Arhat. In the vihdra is a statue of Buddha in stone above the statue is a circular cover of gilded copper, and ornamented with gems ; when men walk round the statue in worship, the cover also turns ; when they stop, the cover stops. The miracle cannot be ex- plained. According to the account given by the old people, it is said that the force of a prayer of a holy man effects the miracle. Others say there is some secret mechanism in the matter ; but when looking at the solid stone walls of the hall, and inquiring from the people as to their knowledge (of such mechanism), it is difficult to arrive at any satisfaction about the matter.
Leaving this country, and traversing a great mountain northward, we arrive at the country of Shi-k'i-ni (Shikh- nan).
SHI-K'I-NI (SHIKHNAN).
f This country 36 is about 2000 li in circuit, the chief city is 5 or 6 li. Mountains and valleys follow each other in a connected succession ; sand and stones lie scattered over the waste lands. Much wheat and beans are grown, but little rice. The trees are thin, flowers and fruits not abundant. The climate is icy- cold; the men are fierce and intrepid. They think nothing of murder and rob- bery ; they are ignorant of good manners or justice, and cannot distinguish between right and wrong. They are deceived as to the happiness and misery of the future,
35 See Book i., n. 133
296 RECORDS OF WESTERN COUNTRIES. [BOOK xir.
and only fear present calamities. Their figure and appearance are poor and ignoble; their garments are made of wool or skin ; their writing is the same as that of the Turks, but the spoken language is different.
Passing along a great mountain to the south of the kingdom of Ta-mo-si-tie-ti (Tamasthiti?37), we come to the country of Shang-mi.
SHANG-MI (SAMBH! ?).
This country38 is about 2500 or 2600 li in circuit. It is intersected with mountains and valleys ; with hills of various heights. Every kind of grain is cultivated ; beans and wheat are abundant. Grapes are plentiful. The country produces yellow arsenic. They bore into the cliffs and break the stones, and so obtain it. The mountain spirits are cruel and wicked; they frequently cause calamities to befall the kindgom.
On entering the country, sacrifice is offered up to them, after which good success attends the persons in coming and going. If no sacrifice is offered them, the wind and the hail attack the travellers. The climate is very cold ; the ways of the people are quick, their disposition is honest and simple. They have no rules of propriety or justice in their behaviour; their wisdom is small, and in the arts they have very little ability. Their writing is the same as that of the kingdom of Tu-ho-lo, but the spoken language is somewhat different. Their clothes are mostly made of woollen stuff. Their king is of the race of Sakya.39 He greatly esteems the law of Buddha.
37 Tamasthiti, according to Eitel reigned (see ante, p. 21). It is re- (Handbook, s. v.), was "an ancient stored by Julien to Sambht in the province of Tukhara, noted for passage before MS, but to Sambi, the ferocious character of its in- vol. ii. p. 318. Eitel (op. cit., s. v.) habitants." But this is probably speaks of this kingdom as founded derived from Julien's restoration by refugees of the Sakya family, and in the text, which he gives doubt- situated near Chitral, lat. 35° 35' fully. N., and long. 72° 27' E.
38 This is the country over which * See previous note, one of the banished Sakya youths
BOOK xii.] THE PAMIR VALLEY. 297
The people follow his example, and are all animated by a sincere faith. There are two saAgkdrdmas, with very few followers.
On the north-east of the frontier of the country, skirting the mountains and crossing the valleys, advan- cing along a dangerous and precipitous road, after going 700 li or so, we come to the valley of Po-mi-lo ^ Pamir).40 It stretches icoo li or so east and west, and 100 li or so from north to south; in the narrowest part it is not more than 10 li. It is situated among the snowy mountains; on this account the climate is cold, and the winds blow constantly. The snow falls both in summer and spring-time. Night and day the wind rages violently. The soil is impregnated with salt and covered with quantities of gravel and sand. The grain which is sown does not ripen, shrubs and trees are rare ; there is but a succession of desert without any inhabitants.
In the middle of the Pamir valley is a great dragon lake (Nagahrada) ; from east to west it is 300 li or so, from north to south 50 li. It is situated in the midst of the great T'sung ling mountains, and is the central point of Jambudvipa.41 The land is very high; the water is pure and clear as a mirror; it cannot be fathomed ; the colour of the lake is a dark blue ; the taste of the water sweet and soft : in the water hide the kau-ki fish (shark-spider), dragons, crocodiles, tortoises; gating on its surface42 are ducks, wild geese, cranes,
40 Pamir, according to Sir T. D. hrada ; Ravana also dwelt on Forsyth (Report of Mission to Yar- Lanka-giri (Potaraka ?), and pos- kand, p. 231, n. ) is a Khokandi sibly from him is derived the Turki word signifying "desert." Arabic name for Adam's Peak, For a description of this district Mount Rahwan. The remark in and its watersheds, see Forsyth the text "that it cannot be fa- (op. cit., p. 231), also Wood's Oxus, thomed " is a mistake. Wood chap. xxi. found soundings at 9 fathoms (Oxus,
41 This no doubt refers to the p. 237.
Sarik-kul lake, otherwise called ^ Hiuen Tsiang's visit was Kul-i-Pamir-kulan, the lake of the during the summer months (pro- Great Pamir; see ante, vol. i. p. 12, bably of A.D. 642) ; in the winter, n. 33. The great Naga lake is the lake is frozen to a thickness sometimes called the Ravana- of two feet and a half (Wood's
298 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
and so on ; large eggs are found concealed in the wild desert wastes, or among the marshy shrubs, or on the sandy islets.
To the west of the lake there is a large stream, which, going west, reaches so far as the eastern borders of the kingdom of Ta-mo-si-tie-ti (? Tamasthiti), and there joins the river Oxus (Fo-t'su) and flows still to the west. So on this side of the lake all the streams flow west- ward.
On the east of the lake is a great stream,43 which, flow- ing north-east, reaches to the western frontiers of the country of Kie-sha (? Kashg&r), and there joins the Si-to (Sita) river 44 and flows eastward, and so all streams on the left side of the lake flow eastward.
Passing over a mountain to the south of the Pamir valley, we find the country ofPo-lo-lo (Bolor) ; 45 here is found much gold and silver ; the gold is as red as fire.
On leaving the midst of this valley and going south- east, along the route there is no inhabited place (no men or village). Ascending the mountains, traversing the side of precipices, encountering nothing but ice and snow, and thus going 500 li we arrive at the kingdom of K'ie- p'an-to.
K'IE-P'AN-TO.
This country 46 is about 2000 li in circuit ; the capital
Oxus, p. 236). But in the summer Burnes in modern times heard much
the ice on the lake is broken up, the same story " (Yule, Marco Polo,
and the hills in its neighbourhood vol. i. p. 166).
clear of snow ; this (according to ** For some remarks on the Sita the statement of the Khirghiz river see ante, vol. i. n. 34. Julien, who accompanied Wood) takes in a note found on p.; 572, vol. iii., place as early as the end of June, " at corrects the name to Sita, meaning which time the water swarms with " cold;" his authority is the Chinese aquatic birds" (op. cit., p. 239); Dictionary, I-tsi-kiny-in-i. this confirms the remark in the ** Perhaps the same as Balti, a text. For the other remarks, see Tibetan kingdom. See Cunning- Marco Polo, book i. chap, xxxii., ham (quoted by Yule, M. P., vol. i. and Yule's notes. p. 1 68).
43 " The story of an eastern out- K Julien restores the symbols flow from the lake is no doubt a K'ie-p'an-to to Khavandha doubt- legend connected with an ancient fully. V. de St. Martin in his Hindu belief (see Cathay, p. 347), but Mtmoire (p. 426) restores it to Kar-
BOOK xii.] KIE-TAN-TO (KABANDHA). 299
rests on a great rocky crag of the mountain, and is backed by the river Sita. It is about 20 li in circuit. The moun- tain chains run in continuous succession, the valleys and plains are very contracted. There is very little rice culti- vated, but beans and corn grow in abundance. Trees grow thinly, there are only few fruits and flowers. The plateaux are soppy, the hills are waste, the towns are deserted ; the manners of the people are without any rules of propriety. There are very few of the people who give themselves to study. They are naturally uncouth and impetuous, but yet they are bold and courageous. Their appearance is common and revolting ; their clothes are made of Woollen stuffs. Their letters are much like those of the Kie-sha (? Kashgar) country. They know how to express themselves sincerely, and they greatly rever- ence the law of Buddha. There are some ten saiighdramas with about 500 followers. They study the Little Vehicle according to the school of the Sarvastivadas.
The reigning king is of an upright and honest charac- ter ; he greatly honours the three treasures ; his external
chu, and in Fa-hian (p. 9, n. 6). I cit., p. Iv.) It would appear from the
have adopted this restoration. Col. above extracts that K'ie-pa'n-to must
Yule, however (Wood's Oxus, xlviii. be identified with Sarikol and Tush
n. i), speaks of Karchu as "a will- Kurghan (stone-tower), and not with
o'-the wisp, which never had any ex- the Kie-cha of Fa-hian. I am un-
istence." On the other hand, he able, however, to trace Fa-hian's
says, " We know this state (i.e., Ka- route to "Kie-cha or Ladak," as
bandha, the K'ie-p'an-to of the text) stated by Yule (op. cit., xl.), and
to be identical with the modern Cunningham (Ladak, quoted by
territory of Sarikol, otherwise called Yule, ibid.); for if Kie-cJia be Ladak,
Tush Kurghan from its chief town " how can the pilgrim describe it as
(op. cit., p. xlviii.) ; and again, "As in the middle of the T'sung-ling
for Karchu, which in so many maps mountains (chap, v.), or say that a
occupies a position on the waters of journey of one month westward
the Yarkand river, it was an erro- across the T'sung-ling mountains
neous transliteration of the name brought him to North India (chap.
Hatchut or Ketchut, which appeared vi.) ? Dr. Eitel identifies the K'ie-
in the (Chinese) tables of the later cha of Fa-hian with the Kasioi of
Jesuit surveyors to the south of Ptolemy (Handbook, s. v. Khasa) ;
Sarikol and was by them apparently M. V. de St. Martin observes (Me-
intendedas a loose approximation to moire, p. 427) that Kashgar and its
the position of the frontier of the territory correspond with the Casia
Dard state of Kanjut or Hunza " (op. regio Scythice of Ptolemy.
300 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
manner is quiet and unassuming; he is of a vigorous mind and loves learning.
Since the establishment of the kingdom many succes- sive ages have passed. Sometimes the people speak of themselves as deriving their name from the Chi-na-ti- po-k'iu-ta-lo (China-deva-gotra). Formerly this country •was a desert valley in the midst of the T'sung-ling moun- tains. At this time a king of the kingdom of Persia (Po-la-sse) took a wife from the Han country. She had been met by an escort on her progress so far as this, when the roads east and west were stopped by military opera- tions. On this they placed the king's daughter on a solitary mountain peak, very high and dangerous, which could only be approached by ladders, up and down ; moreover, they surrounded it with guards both night and day for protection. After three months the disturbances were quelled (they put down the robbers). Quiet being re- stored, they were about to resume their homeward journey. But now the lady was found to be enceinte. Then the minister in charge of the mission was filled with fear and he addressed his colleagues thus : " The king's commands were that I should go to meet his bride. Our company, in expectation of a cessation of the troubles that en- dangered the roads, at one time encamped in the wilds. at another in the deserts ; in the morning we knew not what would happen before the evening. At length the influence of our king having quieted the country, I was resuming the progress homeward when I found that the bride was enceinte. This has caused me great grief, and I know not the place of my death. We must inquire about the villain who has done this (secretly'), with a view to punish him hereafter. If we talk about it and noise it abroad, we shall never get at the truth." Then his servant, addressing the envoy, said, " Let there be no inquiry ; it is a spirit that has had knowledge of her ; every day at noon there was a chief-master who came from the sun's disc, and, mounted on horseback, came to
BOOK xii.] THE DESCENDANT OF THE SUN-GOD. 301
meet her." The envoy said, " If this be so, how can I clear myself from fault ? If I go hack I shall certainly be put to death ; if I delay here they will send to have me punished. What is the best thing to do ? " He answered, " This is not so complicated a matter ; who is there to make inquiries about matters or to exact pun- ishment outside the frontiers ? Put it off a few days (from morning to evening')"
On this he built, on the top of a rocky peak, a palace with its surrounding apartments;47 then having erected an enclosure round the palace of some 300 paces, he located the princess there as chief. She established rules of government and enacted laws. Her time having come, she bore a son of extraordinary beauty and perfect parts. The mother directed the affairs of state ; the son received his honourable title ; ^ he was able to fly through the air and control the winds and snow. He extended his power far and wide, and the renown of his laws was everywhere known. The neighbouring countries and those at a dis- tance subscribed themselves his subjects.
The king having died from age, they buried him in a stone chamber concealed with a great mountain cavern about 100 li to the south-east of this city. His body, being dried, has escaped corruption down to the present time. The form of his body is shrivelled up and thin: he looks as if he were asleep. Prom time to time they change his clothes, and regularly place incense and flowers by his side. From that time till now his descendants have ever recollected their origin, that their mother (or, on their mother's side), they were descended from the king of Han, and on their father's side from the race of the Sun-deva, and therefore they style themselves " de- scendants of the Han and Sun-god." 49
47 This may be the origin of the resemblance to the tale about Syd- term Task Kurghan, stone tower. wush the Persian and Afrasyab the
48 That is, the son of the Sun- Turanian. The latter gave to the god. royal refugee his daughter Farangis,
49 There is in this story a sort of with the provinces of Khutan and
302 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
The members of the royal family in appearance re- semble the people of the Middle Country (China). They wear on their heads a square cap, and their clothes are like those of the Hu people (Uighurs). In after-ages these people fell under the power of the barbarians, who kept their country in their power.
When ASoka-raja was in the world he built in this palace a stdpa. Afterwards, when the king changed his residence to the north-east angle of the royal precinct, he built in this old palace a safighArdma for the sake of Kumaralabdha (T'ong-shiu). The towers of this building are high (and its halls) wide. There is in it a figure of Buddha of majestic appearance. The venerable Kumara- labdha was a native of Takshas"ila. From his childhood he showed a rare intelligence, and in early life gave up the world. He allowed his mind to wander through the sacred texts, and let his spirit indulge itself in profound reveries. Daily he recited 32,000 words and wrote 32,000 letters. In this way he was able to surpass all his con- temporaries, and to establish his renown beyond the age in which he lived. He settled the true law, and overcame false doctrine, and distinguished himself by the brilliancy of his discussion. There was no difficulty which he could not overcome. All the men of the five Indies came to see him, and assigned him the highest rank. He composed many tens of sdstras. These were much renowned and studied by all. He was the founder of the Sautrantika (King-pu) school.
At this time in the east was Asvaghosha, in the south Deva, in the west Nagarjuna, in the north Kumara- labdha. These four were called the four sons that illu-
Chin or Machin (Mahachin ?). They whose birth is narrated in the text,
settled at Kung, some distance I may add that a consideration of the
north-east of Khutan. See Bellew, circumstances connected with the
History of Kashg&r (chap, iii., For- history of the Persian (Iranian) and
syth's Report). The fame of Kaik- Turanian tribes confirms me in the
husro (Cyrus) as a hero-child of the opinion that the Tu-ho-lu of Hiuen
sun seems to agree with the miracu- Tsiang refers to the Turanian people,
lous birth and conquests of the child and not to the Turks (so-called).
BOOK xii.] THE STORY OF THE MERCHANTS. 303
mined the world. The king of this country, therefore, having heard of the honourable one (Kumdraldbdha) and his great qualities, raised an army to attack Takshasila, and carried him off by force. He then built this sanghd- rdma.
Going south-east 300 li or so from the city, we come to a great rocky scarp in which two chambers are excavated, in each of which is an Arhat plunged in complete ecstasy. They are sitting upright, and they could be moved but with difficulty. Their appearance is shrivelled, but their skin and bones still survive. Though 700 years have elapsed, their hair still grows, and because of this the priests cut their hair every year and change their clothes.
To the north-east of the great crag after going 200 li or so along the mountain-side and the precipices, we come to a Pum/asdld (a hospice).
In the midst of four mountains belonging to the eastern chain of the T'sung-ling mountains there is a space com- prising, some hundred k'ing (thousand acres). In this, both during summer and winter, there fall down piles of snow ; the cold winds and icy storms rage. The ground, impreg- nated with salt, produces no crops ; there are no trees and nothing but scrubby underwood. Even at the time of great heat the wind and the snow continue. Scarcely have travellers entered this region when they find themselves surrounded by vapour from the snow. Merchant bands, caravans, in coming and going suffer severely in these dimcult and dangerous spots.
The old story says : " Formerly there was a troop of merchants, who, with their followers, amounted to 10,000 or so, with many thousand camels. They were occupied in transporting their goods and getting profit. They were assailed by wind and snow, and both men and beasts perished.
As this time there was a great Arhat who belonged to the kingdom of Kie-p'an-to, who, taking a wide look, saw them in their danger, and being moved by pity, de-
304 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
sired to exert his spiritual power for their rescue; but when he arrived they were already dead. On this he col- lected the precious objects that lay scattered about and constructed a house, and gathering in this all the wealth he could, he bought the neighbouring land and built houses in the bordering cities for the accommodation of travellers, and now merchantmen and travellers enjoy the benefit of his beneficence.
Going north-east from this, descending the T'sung-ling mountains to the eastward, after passing dangerous defiles and deep valleys, and traversing steep and dangerous roads, assailed at every step by snow and wind, after going 100 li or so, we emerge from the T'sung-ling mountains and come to the kingdom of U-sha.
U-SHA (OCH).
This kingdom is about loooli in circuit; the chief town is about 10 li round. On the south it borders on the river Sita. The soil is rich and productive ; it is regularly cultivated and yields abundant harvests. The trees and forests spread their foliage afar, and flowers and fruits abound. This country produces jade of different sorts in great quantities ; white jade, black, and green. The climate is soft and agreeable ; the winds and rain follow in their season ; the manners of the people are not much in keeping with the principles of politeness. The men are naturally hard and uncivilised ; they are greatly given to falsehood, and few of them have any feeling of shame. Their language and writing are nearly the same as those of Kie-sha. Their personal appearance is low and repul- sive. Their clothes are made of skins and woollen stuffs. However, they have a firm faith in the law of Buddha and greatly honour him. There are some ten saiighd- rdmas, with somewhat less than 1000 priests. They study the Little Vehicle according to the school of the Sarvastivadas. For some centuries the royal line has
BOOK XIL] THE MYSTERIOUS ARHAT. 305
been extinct. They have no ruler of their own, but are in dependence on the country of K'ie-p'an-to.
Two hundred li or so to the west of the city we come to a great mountain. This mountain is covered with brood- ing vapours, which hang like clouds above the rocks. The crags rise one above another, and seem as if about to fall where they are suspended. On the mountain top is erected a sttipa of a wonderful and mysterious cha- racter. This is the old story : — Many centuries ago this mountain suddenly opened; in the middle was seen a Bhikshu, with closed eyes, sitting; his body was of gigantic stature and his form was dried up ; his hair de- scended low on his shoulders and enshrouded his face. A hunter having caught sight of him, told the king. The king in person went to see him and to pay him homage. All the men of the town came spontaneously to burn incense and offer flowers as religious tribute to him. Then the king said, "What man is this of such great stature ? " Then there was a Bhikshu who said in reply, " This man with his hair descending over his shoulders and clad in a Tcashdya garment is an Arhat who has entered the samddhi which produces extinction of mind. Those who enter this kind of samddhi have to await a certain signal (or period); some say that if they hear the sound of the ghantd they awake ; others, if they see the shining of the sun, then this is a signal for them to arouse themselves from their ecstasy ; in the absence of such signal, they rest unmoved and quiet, whilst the power of their ecstasy keeps their bodies from destruction. When they come from their trance after their long fast, the body ought to be well rubbed with oil and the limbs made supple with soft applications ; after this the ghantd may be sounded to restore the mind plunged in samddhi" The king said, "Let it be done," and then he sounded the gong.
Scarcely had the sound died away, but the Arhat, re- cognising the signal, looking down on them from on high
VOL. II. U
306 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
for a long time, at length said, " What creatures are you with forms so small and mean, clothed with brown robes ? " They answered, " We are Bhikshus ! " He said, "And where now dwells my master, Kasyapa Tatha- gata ? " They replied, " He has entered the great ni- rvdna for a long time past." Having heard this, he shut his eyes, as a man disappointed and ready to die. Then suddenly he asked again, "Has Sakya Tathagata come into the world ? " " He has been born, and having guided the world spiritually, he has also entered ni- rvdna." Hearing this, he bowed his head, and so re- mained for a long time. Then rising up into the air, he exhibited spiritual transformations, and at last he was consumed by fire and his bones fell to the ground. The king having collected them, raised over them this sfrfopa.
Going north from this country, and traversing the rocky mountains and desert plains for 500 li or so, we come to the country of Kie-sha.60
KIE-SHA (KASHGAR).
The country of Kie-sha is about 5000 li in circuit. It has much sandy and stony soil, and very little loam. It is regularly cultivated and is productive. Flowers and fruits are abundant. Its manufactures are a fine kind of twilled haircloth, and carpets of a fine texture and skilfully woven. The climate is soft and agree- able; the winds and rain regularly succeed each other. The disposition of the men is fierce and impetuous, and they are mostly false and deceitful. They make light of decorum and politeness, and esteem learning but little. Their custom is when a child is born to com- press his head with a board of wood.51 Their appear- ance is common and ignoble. They paint (mark} their
50 Anciently called Su-li : this (Srikritati). The sound Su-li is cor- also is the name of its chief city ; rupt. — Ch. Ed. the full name is Shi-li-ki-]i-to-ti 61 See vol. i. p. 19, n. 60.
BOOK xii.] CHO-KIN-KIA (YARKIAKG.) 307
bodies and around their eyelids.52 For their writing (written characters) they take their model from India, and although they (i.e., the forms of the letters') are some- what mutilated, yet they are essentially the same in form.53 Their language and pronunciation are different from that of other countries. They have a sincere faith in the religion of Buddha, and give themselves earnestly to the practice of it. There are several hundreds of sa- nghdrdmas, with some 10,000 followers ; they study the Little Vehicle and belong to the Sarvastivada school. "Without understanding the principles, they recite many religious chants ; therefore there are many who can say throughout the three Pitakas and the ViblidslwL (Pi-p'o- sha).
Going from this south-east 500 li or so, passing the river Sita and crossing a great stony precipice, we come to the kingdom of Cho-kiu-kia.54
CHO-KIU-KIA (CHAKUKA ? YARKIANG).
This kingdom55 is some 1000 li or so round; the capital is about 10 li in circuit. It is hemmed in by crags and mountain fastnesses. The residences are numerous. Mountains and hills succeed each other in a continuous line. Stony districts56 spread in every direction. This kingdom borders on two rivers;57 the cultivation of grain and of fruit-trees is successful, prin- c^oally figs, pears, and plums. Cold and winds prevail
52 This is the only translation I 54 Anciently called Tsie-ku.
can give. Julien renders it, " They M V. de St. Martin identifies
have green eyeballs ; " but his text Cho-kiu-kia with Yarkiang, but he
must differ from mine. gives no authority. Dr. Eitel
63 This passage, too, is very ob- (Handbook, s. v. TchakuTca) states
scure ; Julien has omitted it. As that " it is an ancient kingdom in
an alternative translation of the Little Bukharia, probably the modern
whole passage, this may be offered : Yarkiang." The distance and bear-
" They paint their bodies and their ing from Kashgar would point to
eyelids; for their models in these Yarkand.
figures (painted letters) they take K Compare W. H. Bellew's ac-
(those of) India ; although they count of this neighbourhood. Kash-
thus disfigure themselves, yet they mir and Kashgir, p. 365.
retain great vigour of form (or 57 Probably the Yarkand and
body)." Khotan rivers.
3c8 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
throughout the year. The men are passionate and cruel ; they are false and treacherous, and in open day practise robbery. The letters are the same as those of K'iu-sa- ta-na (Khotan), but the spoken language is different. Their politeness is very scant, and their knowledge of literature and the arts equally so. They have an honest faith, however, in the three precious objects of worship, and love the practice of religion. There are several tens of saftghdrdmas, but mostly in a ruinous condition ; there are some hundred followers, who study the Great Ve- hicle.
On the southern frontier of the country is a great mountain, with lofty denies and peaks piled up one on the other, and covered with matted underwood and jungle. In winter and all through the year the moun- tain streams and torrents rush down on every side. There are niches and stone chambers in the outside; they occur in regular order between the rocks and woods. The Arhats from India, displaying their spiri- tual power, coming from far, abide here at rest. As many Arhats have here arrived at nirvdna, so there are many sttipas here erected. At present there are three Arhats dwelling in these mountain passes in deep recesses, who have entered the samddhi of "extinction of mind." Their bodies are withered away; their hair continues to grow, so that Shamans from time to time go to shave them. In this kingdom, the writings of the Great Vehicle are very abundant. There is no place where the law of Buddha is more flourishing than this. There is a collection here58 of ten myriads of verses, divided into ten parts. From the time of its introduction till now it has wonderfully spread.
Going east from this, skirting along the high moun- tain passes and traversing valleys, after going about 800 li, we come to the kingdom of K'iu-sa-ta-na (Kustana — Khotan).
58 Series of sacred books.
BOOK xii.] KIU-SA-TA-NA (KHOTAN). 309
K'IU-SA-TA-NA (KHOTAN).
This country is about 4000 li in circuit ; the greater part is nothing but sand and gravel (a sandy ivaste) ; the arable portion of the land is very contracted. What land there is, is suitable for regular cultivation, and pro- duces abundance of fruits. The manufactures are car- pets, haircloth of a fine quality, and fine-woven silken fabrics. Moreover, it produces white and green jade. The climate is soft and agreeable, but there are tornados which bring with them clouds of flying gravel (dust}. They have a knowledge of politeness and justice. The men are naturally quiet and respectful. They love to study literature and the arts, in which they make con- siderable advance. The people live in easy circumstances, and are contented with their lot.
This country is renowned for its music ; 59 the men love the song and the dance. Few of them wear garments of skin (felt) and wool ; most wear taffetas and white linen. Their external behaviour is full of urbanity ; their customs are properly regulated. Their written characters and their mode of forming their sentences resemble the Indian model; the forms of the letters differ somewhat ; the differ- ences, however, are slight. The spoken language also differs from that of other countries. They greatly esteem the law of Buddha. There are about a hundred sanghd- '1'tinias with some 5000 followers, who all study the doctrine of the Great Vehicle.
The king is extremely courageous and warlike ; he greatly venerates the law of Buddha. He says that he is of the race of Pi-shi-men (Vaisravana) Deva. In old times this country was waste and desert, and without inhabitants. The D6va Pi-shi-men came to fix his dwelling here.. The eldest son of Asoka-raja, when dwelling in Takshasila
59 Compare the remark of Fa-hian general abundance of the district (chap. iii. ), " They love religious round Khotan consult Marco Polo, music." For the products and Yule's notes, vol. i. pp. 174, 175.
3io RECORDS OF WESTERN COUNTRIES. [BOOK xn.
having had his eyes put out, the King Asoka was very angry, and sent deputies to order the chief of the tribes dwelling there to be transported to the north of the snowy mountains, and to establish themselves in the midst of a desert valley. Accordingly, the men so banished, having arrived at this western frontier (of the kingdom'), put at their head a chief of their tribe and made.him king. It was just at this time a son of the king of the eastern region (China) having been expelled from his country, was 'dwelling in this eastern region. The people who dwelt here urged him also to accept the position of king. Years and months having elapsed, and their laws not yet being settled,60 because each party used to meet by chance in the hunt- ing-ground, they came to mutual recriminations, and, having questioned each other as to their family and so on, they resolved to resort to armed force. There was then one present who used remonstrances and said, " Why do you urge each other thus to-day ? It is no good fighting on the hunting-ground ; better return and train your soldiers and then return and fight." Then each returned to his own kingdom and practised their cavalry and encouraged their warriors for the fray. At length, being arrayed one against the other, with drums and trumpets, at dawn of the day, the western army (lord) was defeated. They pursued him to the north and beheaded him. The eastern king, profiting by his victory, reunited the broken parts of his kingdom (consolidated his power), changed his capital to the middle land,61 and fortified it with walls ; but, because he had no (surveyed) territory, he was filled with fear lest he should be unable to complete his scheme, and so he proclaimed far and near, " Who knows how to survey a dominion ? " At this time there was a heretic covered with cinders who carried on his shoulder a great calabash full of water, and, advancing to the king, said,
60 I. e., the mutual relations of the 61 That is, according to Julien
two. The passage respecting the (note, p. 225), "the land between
"western frontier" refers to the the eastern and western states." frontier of the "western kingdom."
BOOK XIL] THE CHILD KUSTANA. 311
" I understand a method" (a territory), and so he began to walk round with the water of his calabash running out, and thus completed an immense circle. After this he fled quickly and disappeared.
Following the traces of the water, the king laid the foundation of his capital city; and having retained its distinction, it is here the actual king reigns. The city, having no heights near it, cannot be easily taken by assault. From ancient times until now no one has been able to conquer it. The king having changed his capital to this spot, and built towns and settled the country, and acquired much religious merit, now had arrived at extreme old age and had no successor to the throne. Fearing lest his house should become extinct, he repaired to the temple of Vaisravana, and prayed him to grant his desire. Forth- with the head of the image (idol} opened at the top, and there came forth a young child. Taking it, he returned to his palace. The whole country addressed congratulations to him, but as the child would not drink milk, he feared he would not live. He then returned to the temple and again asked (the god} for means to nourish him. The earth in front of the divinity then suddenly opened and offered an appearance like a pap. The divine child drank from it eagerly. Having reached supreme power in due course, he shed glory on his ancestors by his wisdom and courage, and extended far and wide the influence of his k vs. Forthwith he raised to the god (Vaisravana} a temple in honour of his ancestors. From that time till now the succession of kings has been in regular order, and the power has been lineally transmitted. And for this reason also the present temple of the Deva is richly adorned with rare gems and worship is punctually offered in it. From the first king having been nourished from milk coining from the earth the country was called by its name (pap of the earth — Kustana).
About 10 li south of the capital is a large saftghdrama,
3i2 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
built by a former king of the country in honour of Yairo- chana 62 (Pi-lu-che-na) Arhat.
In old days, when the law of Buddha had not yet ex- tended to this country, that Arhat came from the country of Kas*mir to this place. He sat down in the middle of a wood and gave himself to meditation. At this time certain persons beheld him, and, astonished at his appear- ance and dress, they came and told the king. The king forthwith went to see him for himself. Beholding his appearance, he asked him, saying, " What man are you, dwelling alone in this dark forest?" The Arhat replied, " I am a disciple of Tathagata ; I am dwelling here to practise meditation. Your majesty ought to establish religious merit by extolling the doctrine of Buddha, building a convent, and providing a body of priests." The king said, " What virtue has Tathagata, what spiritual power, that you should be hiding here as a bird practis- ing his doctrine (or rules) ? " He replied, " Tathagata is full of love and compassion for all that lives ; he has come to guide living things throughout the three worlds ; he reveals himself by birth or he hides himself ; he comes and goes. Those who follow his law avoid the necessity of birth and death ; all those ignorant of his doctrine are still kept in the net of worldly desire." The king said, "Truly what you say is a matter of high importance." Then, after deliberation, he said with a loud voice, " Let the great saint appear for my sake and show himself ; having seen his appearance, then I will build a monas- tery, and believe in him, and advance his cause." The Arhat replied, " Let the king build the convent, then, on account of his accomplished merit, he may gain his desire."
The temple having been finished, there was a great assembly of priests from far and near ; but as yet there \vas no ghantd to call together the congregation ; on
62 In Chinese Pin-chiu, "he who shines in every place," or, "the every- where glorious."
BOOK xii.] MOUNT GOSHRINGA. 313
which the king said, " The convent is finished, but where is the appearance of Buddha?" The Arhat said, "Let the king exercise true faith and the spiritual appearance will not be far off!" Suddenly in mid-air appeared a figure of Buddha descending from heaven, and gave to the king a ghantd (kien-ti), on which his faith was con- firmed, and he spread abroad the doctrine of Buddha.
To the south-west of the royal city about 20 li or so is Mount Gosrfnga (K'iu-shi-ling-kia) ; there are two peaks to this mountain, and around these peaks there are on each side a connected line of hills. In one of the valleys there has been built a sahghdrdma ; in this is placed a figure of Buddha, which from time to time emits rays of glory; in this place Tathagata formerly delivered a concise digest of the law for the benefit of the Devas. He prophesied also that in this place there would be founded a kingdom, and that in it the principles of the bequeathed law would be extended and the Great Vehicle be largely practised.
In the caverns of Mount Gosringa is a great rock- dwelling where there is an Arhat plunged in the ecstasy called " destroying the mind ; " he awaits the coming of Maitr£ya Buddha. During several centuries constant homage has been paid to him. During the last few years the mountain tops have fallen and obstructed the way (to the cavern). The king of the country wished to ^move the fallen rocks by means of his soldiers, but they were attacked by swarms of black bees, who poisoned the men, and so to this day the gate of the cavern is blocked up.
To the south-west of the chief city about 10 li there is a monastery called Ti-kia-p'o-fo-na (Dirghabhavana ?), in which is a standing figure of Buddha of Iviu-chi.63 Originally this figure came from Kiu-chi (Kuche), and stayed here.
63 This is restored by Julien mountains," and is now called Tu- to Kuche (text in loco) ; a Chinese sha (? Tush kurghan). note tells us it was in the " icy
314 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
In old time there was a minister who was hanished from this country to Kiu-chi ; whilst there he paid wor- ship only to this image, and afterwards, when he returned to his own country, his mind still was moved with re- verence towards it. After midnight the figure suddenly came of itself to the place, on which the man left his home and built this convent.
Going west from the capital 300 li or so, we come to the town of Po-kia-i (Bhagai?); in this town is a sitting figure of Buddha about seven feet high, and marked with all the distinguishing signs of beauty. Its appearance is imposing and dignified. On its head is a precious gem-ornament, which ever spreads abroad a brilliant light. The general tradition is to this effect : — this statue formerly belonged to the country of Kasmir ; by the influence of prayer (being requested), it removed itself here. In old days there was an Arhat who had a disciple, a Sramanera, on the point of death. He desired to have a cake of sown rice (ts'hu mai) ; the Arhat by his divine sight seeing there was rice of this sort in Kustana, transported himself thither by his miraculous power to procure some. The Sramanera having eaten it, prayed that he might be re-born in this country, and in consequence of his previous destiny he was born there as a king's son. When he had succeeded to the throne, he subdued all the neighbouring territory, and passing the snowy mountains, he attacked Kasmir. The king of Kasmir assembled his troops with a view to resist the invaders. On this the Arhat warned the king against the use of force, and said, " I am able to restrain him."
Then going to meet the king of Kustana (K'iu-sa-ta- na), began to recite choice selections of scripture (the law).
The king at first, having no faith, determined to go on with his military preparations. On this the Arhat, taking the robes which were worn by the king in his former con-
BOOK xii.] THE PRAIRIE RATS. 315
dition as a Sramanera, showed them to him. Having seen them, the king reached to the knowledge of his previous lives, and he went to the king of Kashmir and made pro- fession of his joy and attachment. He then dispersed his troops and returned. The image which he had honoured when a Sha-mi he now respectfully took in front of the army, and came to this kingdom at his request. But hav- ing arrived at this spot, he could not get further, and so built this satighdrdma ; and calling the priests together, he gave his jewelled headdress for the image, and this is the one now belonging to the figure, the gift of the former king.
To the west of the capital city 150 or 160 li, in the midst of the straight road across a great sandy desert, there are a succession of small hills, formed by the bur- rowing of rats. I heard the following as the common story: — " In this desert there are rats as big as hedgehogs, their hair of a gold and silver colour. There is a head rat to the company. Every day he comes out of his hole and walks about ; when he has finished the other rats follow him. In old days a general of the Hiung-nu came to ravage the border of this country with several tens of myriads of followers. When he had arrived thus far at the rat-mounds, he encamped his soldiers. Then the king of Kustana, wrho commanded only some few myriads of men, feared that his force was not sufficient to take the i Tensive. He knew of the wonderful character of these desert rats, and that he had not yet made any religious offering to them ; but now he was at a loss where to look for succour. His ministers, too, were all in alarm, and could think of no expedient. At last he determined to offer a religious offering to the rats and request their aid, if by these means his army might be strengthened a little. That night the king of Kustana in a dream w saw a great
64 For these desert rats, which are 216. For "the dream " and the de-
probably the same as the "golden struction of the Assyrian army in
ants " of Herodotos and Nearkhos, Egypt by mice, see Herodotus, Bk.
see Mrs. Spiers' Ancient India, p. ii. chap. 141.
316 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
rat, who said to him, " I wish respectfully to assist you. To-morrow morning put your troops in movement; attack the enemy, and you will conquer."
The king of Kustana, recognising the miraculous char- acter of this intervention, forthwith arrayed his cavalry and ordered his captains to set out before dawn, and at their head, after a rapid march, he fell unexpectedly on the enemy. The Hiung-nu, hearing their approach, were overcome by fear. They hastened to harness their horses and equip their chariots, but they found that the leather of their armour, and their horses' gear, and their bow strings, and all the fastenings of their clothes, had been gnawed by the rats. And now their enemies had arrived, and they were taken in disorder. Thereupon their £hief was killed and the principal soldiers made prisoners. The Hiung-nu were terrified on perceiving a divine interposi- tion on behalf of their enemies. The king of Kustana, in gratitude to the rats, built a temple and offered sacrifices ; and ever since they have continued to receive homage and reverence, and they have offered to them rare and precious things. Hence, from the highest to the lowest of the people, they pay these rats constant reverence and seek to propitiate them by sacrifices. On passing the mounds they descend from their chariots and pay their respects as they pass on, praying for success as they worship. Others offer clothes, and bows, and arrows ; others scents, and flowers, and costly meats. Most of those who practise these religious rites obtain their wishes; but if they neglect them, then misfortune is sure to occur.
To the west of the royal city 5 or 6 li65 is a convent called Sa-mo-joh (Samajna). In the middle of it is a stdpa about 100 feet high, which exhibits many miraculous indications (signs). Formerly there was an Arhat, who, coming from a distance, took up his abode in this forest, and by his spiritual power shed abroad a miraculous light. Then the king at night-time, being in a tower of
65 Julien has "fifty or sixty li."
BOOK XIL] THE RELIC CASKETS. 317
his palace,66 saw at a distance, in the middle of the wood, brilliant light shining. Asking a number of persons in succession what their opinion was, they all said, " There is a Sramana who has come from far, and is sitting alone in this wood. By the exercise of his supernatural power he spreads abroad this light." The king then ordered his chariot to be equipped, and went in person to the spot. Having seen the illustrious sage, his heart was filled with reverence, and after having offered him every respect, he invited him to come to the palace. The Sramana said, "Living things have their place, and the mind has its place. For me the sombre woods and the desert marshes have attraction. The storeyed halls of a palace and its extensive courts are not suitable for my tastes."
The king hearing this felt redoubled reverence for him, and paid him increased respect. He constructed for him a sanghdrdma and raised a stttpa. The Sramana, having been invited to do so, took up his abode there.
The king having procured some hundred particles of relics, was filled with joy and thought with himself, " These relics have come late ; if they had come before, I could have placed them under this stdpa, and then what a miracle of merit it would have been." Going then to the sanghdrdma, he asked the Sramana. The Arhat said, " Let not the king be distressed. In order to place them in their proper place you ought to prepare a gold, silver, copper, iron, and stone receptacle, and place them one in the other, in order to contain the relics. The king then gave orders to workmen to do this, and it was finished in a day. Then carrying the relics on an ornamented car (or, stand), they brought them to the sanghdrdma. At this time the king, at the head of a hundred officers, left the palace (to witness the procession of the relics), whilst the beholders amounted to several myriads. Then the Arhat with his right hand raised the stdpa, and holding it in his palms, he addressed the king and said, "You can now conceal the relics underneath." Accordingly he dug
66 Or, a double tower ; a belvedere.
3i8 RECORDS OF WESTERN COUNTRIES. [BOOK xir.
a place for the chest, and all being done, the Arhat lowered the stdpa without hurt or inconvenience.
The beholders, exulting at the miracle, placed their faith in Buddha, and felt increased reverence for his law. Then the king, addressing his ministers, said, "I have heard it said that the power of Buddha is difficult to cal- culate, and his spiritual abilities difficult to measure. At one time he divided his body into ten million parts ; at other times he appeared among Devas and men, holding the world in the palm of his hand without disturbing any one, explaining the law and its character in ordinary words, so that men and others, according to their kind, understood it, exhibiting the nature of the law in one uniform way, drawing all men (things) to a knowledge of it according to their minds. Thus his spiritual power was peculiarly his own ; his wisdom was beyond the power of words to describe. His spirit has passed away, but his teaching remains. Those who are nourished by the sweet- ness of his doctrine and partake of (drink] his instruction ; who follow his directions and aim at his spiritual enlight- enment, how great their happiness, how deep their insight. You hundred officers ought to honour and respect Buddha ; the mysteries of his law will then become clear to you."
To the south-east of the royal city 5 or 6 li is a con- vent called Lu-shi,67 which was founded by a queen of a former ruler of the country. In old time this country knew nothing about mulberry trees or silkworms. Hear- ing that' the eastern country had them, they sent an em- bassy to seek for them. At this time the prince of the eastern kingdom kept the secret and would not give the possession of it to any. He kept guard over his territory and would not permit either the seeds of the mulberry or the silkworms' eggs to be carried off.
The king of Kustana sent off to seek a marriage union
67 Lu-shi means " stag -pierced ; " daughter of the prince of the eastern but it is probably a phonetic form in kingdom, this passage, and is the name of the
BOOK XIL] THE LU-SHI SANGHARAMA. 319
with a princess of . the eastern kingdom (China), in token of his allegiance and submission. The king being well- affected to the neighbouring; states acceded to his wish.
o o
Then the king of Kustana dispatched a messenger to escort the royal princess and gave the following direction : " Speak thus to the eastern princess, — Our country has neither silk or silken stuffs. You had better bring with you some mulberry seeds and silkworms, then you can make robes for yourself."
The princess, hearing these words, secretly procured the seed of the mulberry and silkworms' eggs and con- cealed them in her head-dress. Having arrived at the barrier, the guard searched everywhere, but he did not dare to remove the princess's head-dress. Arriving then in the kingdom of Kustana, they stopped on the site afterwards occupied by the Lu-shi sanghdrdma ; thence they conducted her in great pomp to the royal palace. Here then they left the silkworms and mulberry seeds.
In the spring-time they set the seeds, and when the time for the silkworms had come they gathered leaves for their food; but from their first arrival it was necessary to feed them on different kinds of leaves, but afterwards the mulberry trees began to flourish. Then the queen wrote on a stone the following decree, " It is not per- mitted to kill the silkworm ! After the butterfly has gone, then the silk may be twined off (the cocooii). Who- ever offends against this rule may he be deprived of divine protection." Then she founded this sanghdrdma on the spot where the first silkworms were bred ; and there are about here many old mulberry tree trunks which they say are the remains of the old trees first planted. From old time till now this kingdom has possessed silkworms, which nobody is allowed to kill, with a view to take away the silk stealthily. Those who do so are not allowed to rear the worms for a succession of years.
To the south-east of the capital about 200 li or so is a
320 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
great river68 flowing north-west. The people take advan- tage of it to irrigate their lands. After a time this stream ceased to flow. The king, greatly astonished at the strange event, ordered his carriage to be equipped and went to an Arhat and asked him, "The waters of the great river, which have been so beneficial to man, have suddenly ceased. Is not my rule a just one ? are not my benefits (virtues} widely distributed through the world ? If it be not so, what is my fault, or why is this calamity per- mitted ? "
The Arhat said, " Your majesty governs his kingdom well, and the influence of your rule is for the well-being and peace of your people. The arrest in the flow of the river is on account of the dragon dwelling therein. You should offer sacrifices and address your prayers to him ; you will then recover your former benefits (from the river}."
Then the king returned and offered sacrifice to the river dragon. Suddenly a woman emerged from the stream, and advancing said to him, " My lord is just dead, and there is no one to issue orders ; and this is the reason why the current of the stream is arrested and the husband- men have lost their usual profits. If your majesty will choose from your kingdom a minister of state of noble family and give him to me as a husband, then he may order the stream to flow as before."
The king said, " I will attend with respect to your request and meet your wishes." The Naga (woman} was rejoiced (to have obtained the promise of) a great minister of the country (as a husband}.
The king having returned, addressed his dependents thus, " A great minister is the stronghold of the state. The pursuit of agriculture is the secret of men's life. Without a strong support, then, there is ruin to the state ;
68 Probably the Karakash river. (High Tartary and Yarkand). Or Its sandy and dry bed is still marked it may be the Khotan-daria. with a dotted line on Shaw's map
BOOK XIL] THE SELF-SACRIFICE. 321
without food there is death to the people. In the pre- sence of such calamities what is to be done ? "
A great minister, leaving his seat, prostrated himself and said, " For a long time I have led a useless life, and held an important post without profit to others. Al- though I have desired to benefit my country, no occasion has offered. Now, then, I pray you choose me, and I will do my best to meet your wishes. In view of the good of the entire people what is the life of one minister ? A minister is the support of the country ; the people the substance. I beg your majesty not to hesitate. I only ask that, for the purpose of securing merit, I may found a convent."
The king having consented, the tiling was done forth- with, and his request complied with. On this the minister asked to be allowed to enter at once the dragon-palace. Then all the chief men of the kingdom made a feast, with music and rejoicing, whilst the minister, clad in white garments and riding a white horse, took leave of the king and respectfully parted with the people of the country. So, pressing on his horse, he entered the river ; advancing in the stream, he sank not, till at length, when in the middle of it, he whipped the stream with his lash, and forthwith the water opened in the midst and he disap- peared. A short time afterwards the white horse came up and floated on the water, carrying on his back a great sandalwood drum, in which was a letter, the contents of which were briefly these : " Your majesty has not made the least error in selecting me for this office in con- nection with the spirit (Ndgd). May you enjoy much happiness and your kingdom be prosperous ! Your mini- ster sends you this drum to suspend at the south-east of the city ; if an enemy approaches, it will sound first of all."
The river began then to flow, and down to the present time has caused continued advantage to the people.
VOL. II. X
322 RECORDS OF WESTERN COUNTRIES. [BOOK xir.
Many years and months have elapsed since then, and the place where the dragon-drum was hung has long since disappeared, but the ruined convent by the side of the drum-lake still remains, but it has no priests and is deserted.
Three hundred li or so to the east of the royal city is a great desert marsh, upwards of several thousands acres in extent, without any verdure whatever. Its surface is a reddish-black. The old people explain the matter thus : This is the place where an army was defeated. In old days an army of the eastern country numbering a hundred myriads of men invaded the western kingdom. The king of Kustana, on his side, equipped a body of cavalry to the number of ten myriads, and advanced to the east to offer the enemy battle. Coming to this spot, an engagement took place. The troops of the west being defeated, they were cut to pieces and their king was taken prisoner and all their officers killed without leaving one to escape. The ground was dyed with blood, and the traces of it still remain (in the colour of the earth).
After going east 30 li or so from the field of battle we come to the town of Pi ma (Pi-mo). Here there is a figure of Buddha in a standing position made of sandalwood. The figure is about twenty feet high. It works many miracles and reflects constantly a bright light. Those who have any disease, according to the part affected, cover the corresponding place on the statue with gold-leaf, and forthwith they are healed. People who address prayers to it with a sincere heart mostly obtain their wishes. This is what the natives say : This image in old days when Buddha was alive was made by U day an a (U-to-yen-na), king of Kaus"ambi (Kiao-shaiig-mi). When Buddha left the world, it mounted of its own accord into the air and came to the north of this kingdom, to the town of Ho-lo- lo-kia.69 The men of this city were rich and prosperous,
69 Ragha or Raghan, or perhaps Ourgha.
BOOK xii.] DESTRUCTION BY SAND. 323
and deeply attached to heretical teaching, with no respect for any other form of religion. From the time the image came there it showed its divine character, but no one paid it respect.
Afterwards there was an Arhat who bowed down and saluted the image ; the people of the country were alarmed at his strange appearance and dress, and they hastened to tell the king. The king issued a decree that the stranger should be covered over with sand and earth. At this time the Arhat's body being covered with sand, he sought in vain for food as nourishment.70 There was a man whose heart was indignant at such treatment; he had himself always respected the image and honoured it with worship, and now seeing the Arhat in this condi- tion, he secretly gave him food. The Arhat being on the point of departure, addressed this man and said, " Seven days hence there will be a rain of sand and earth which will fill this city full, and there will in a brief space be none left alive. You ought to* take measures for escape in knowledge of this. They have covered me with earth, and this is the consequence to them." Having said this he departed, disappearing in a moment.
The man, entering the city, told the tidings to his relatives, but they did nothing but mock at him. The second day a great wind suddenly arose, which carried before it all the dirty soil, whilst there fell various precious substances.71 Then the men continued to re- vile the man who had told them (about the sand and eartli).
But this man, knowing in his heart what must certainly happen, excavated for himself an underground passage leading outside the city, and there lay concealed. On the seventh day, in the evening, just after the division of the
70 It would seem that his body In that case it would be " sand and was buried up to his neck. earth ; " but, if this be so, why did
71 Stas. Julien prefers substitut- the people still find fault with the ing Sha-tu in the text for Tsak-pao. prophet ?
324 RECORDS OF WESTERN COUNTRIES. [BOOK xn.
night, it rained sand and earth, and filled the city.72 This man escaped through his tunnel and went to the east, and, arriving in this country, he took his abode in Pima. Scarcely had the man arrived when the statue also ap- peared there. He forthwith paid it worship in this place and dared not go farther (change his abode). According to the old account it is said, " When the law of Sakya is extinct then this image will enter the dragon-palace."
The town of Ho-lo-lo-kia is now a great sand mound. The kings of the neighbouring countries and persons in power from distant spots have many times wished to excavate the mound and take away the pre- cious things buried there; but as soon as they have arrived at the borders of the place, a furious wind has sprung up, dark clouds have gathered together from the four quarters of heaven, and they have become lost to find their way.
To the east of the valley of Pima 73 we enter a sandy desert, and after going 200 li or so, we come to the town of Ni-jang. This city is about 3 or 4 li in cir- cuit ; it stands in a great marsh ; the soil of the marsh is warm and soft, so that it is difficult to walk on it. It is covered with rushes and tangled herbage, and there are no roads or pathways ; there is only the path that leads to the city, through which one can pass with difficulty, so that every one coming and going must pass by this town. The king of Kustana makes this the guard of his eastern frontier.
Going east from this, we enter a great drifting sand desert. These sands extend like a drifting flood for a great distance, piled up or scattered according to the wind. There is no trace left behind by travellers, and
72 For an account of sand-buried vol. ii., Appendix M. ; and also vol.
cities, and particularly of Katak, see i. chap, xxxvii. and note i. It is
Bellew, Kashmir and Kashyar, pp. probably the Han-mo of Sung Yun.
370, 371. Also for Pimd, probably 73 Pirnd was probably the Pein of
near Keria, see Yule, Marco Polo, Marco Polo. See Yule, ut supra.
BOOK XIL] NA -FO-PO—NA VA PA. 325
oftentimes the way is lost, and so they wander hither and thither quite bewildered, without any guide or direction. So travellers pile up the bones of animals as beacons. There is neither water nor herbage to be found, and hot winds frequently blow. "When these winds rise, then both men and beasts become confused and forgetful, and then they remain perfectly disabled (sick}. At times sad and plaintive notes are heard and piteous cries, so that between the sights and sounds of this desert men get confused and know not whither they go. Hence there are so many who perish in the journey. But it is all the work of demons and evil spirits.
Going on 400 li or so, we arrive at the old kingdom of Tu-ho-lo (Tukhara).74 This country has long been deserted and wild. All the towns are ruined and un- inhabited.
From this going east 600 li or so, we come to the ancient kingdom of Che-mo-t'o-na,75 which is the same as the country called Ni-mo. The city walls still stand loftily, but the inhabitants are dispersed and scattered.
From this going north-east a thousand li or so, we come to the old country of Navapa (Na-fo-po), which is the same as Leu-Ian.76 We need not speak of the mountains and valleys and soil of this neighbouring country. The habits of the people are wild and un- polished, their manners not uniform; their preferences and dislikes are not always the same. There are some things difficult to verify to the utmost, and it is not always easy to recollect all that has occurred.
74 This was probably the extreme some interesting notes on this place limit of the old kingdom of Tu-ho-lo see Kingsmill, China Review, vol. towards the east. When the Yue- viii. No. 3, p. 163.
chi spread eastwards they dispos- 7S Also called Shen-shen ; see
sessed the old Turanian population. China Review, loc. cit. Kingsmill
75 This is the Tso-moh of Sung- makes Navapa equal to Navapura, yun. It must have been near Sor- i.e., Neapolis.
ghak of Prejevalsky's map. For
326 RECORDS OF WESTERN COUNTRIES. [BOOK xir.
But the traveller has written a brief summary of all he witnessed or heard. All were desirous to be in- structed, and wherever he went his virtuous conduce drew the admiration of those who beheld it. And why not? in the case of one who had gone alone and afoot from Ku, and had completed such a mission by stages of myriads of li ! 77
77 M. Julien renders this pas- sage : " How could he be compared simply to such men as have gone on a mission with a single car, and who have traversed by post a space of a thousand li ? " But if the symbol Ku be for Ku-sxe, i.e., "the ancient land of the Uigurs" (see
vol. i. p. 17, n. 51), then I think the translation I have given is the right one. Respecting this land of Kau-chang, we are told it was called Ming-fo-chau in the Han period, and Ku-sse-ti (the land of Ku-sse) during the Tang period (vid. the map called Yu-ti-tsun-f si}.
END OF BOOK XII.
INDEX.
References to the Introduction are indicated by black figures.
A.
Abhaya ('0-po-ye), in Chinese Wu-
wai, free from fear, ii. 7 n. Abhayagiri vasina ('0 - p'o - ye - k' i - li-
chu-pu) schismatic school, ii. 247. Abhayagiri vihara, i. 73, 75, 76. Abhayamdada — the remover of
doubts — Avalokitesvara, i. 60 n. Abhidharma, i. 38, 39, 71 ; 180. Abhidharmajiidna-prasthdna S'dstra
('0-pi-ta-mo-fa-chi-lun) of Ka-
ty^yana, i. 175. Abkidharmakdsha S'dstra ('0-pi-ta-
mo-ku-she-lun) of Vasubanduu, i.
105, lion., 193; ii. 268 n. Abhidharmakdaka - ma/idvibhdshd
S'dstra, i. 155 n., 175 n. A bhidharmapitaka ('0 - pi - ta - mo -
t'sang) section of transcendental
doctrine formed under the direc- tion of Maha-Kasyapa, i. 1 17, 155 ;
ii. 164. Abhidharmaprakarana-pdda-S'dstra,
in Chinese Chung-sse-fen-'o-pi-ta-
mo-lun, of Vasumitra, i. 109. A bhidkarmaprakdsa-sddhana S'dstra
('0-pi-ta-mo-miug-ching-lun), i.
112 n. Abhidkarmavibhdshd S'dstra (;0-pi-
ta-mo-pi-p'o-sha-lun), i. 155. AbhyantarikS, vihdra, ii. 267 u. abhijfids, six miraculous powers, i.
104 n., 149. Abhyutgataraja — the great august
king — Avalokitesvara, i. 60 n. Ab-i-Pianj jiver, i. 41 n. Achala or Achara ('0-che-lo) Arhat,
in Chinese So-hing, ii. 2 1 8, 257 n.,
258, 268. Adam's Peak in Ceylon, i. 126 n. ;
ii. 232 n., 297 u.
Adbhut&sma stupa (Ho-pu-to-shi- su-tu-po), the sttipa of extraor- dinary stone (K'i-te-shi), i. 127 u.
Adiraja, i. 201 n.
Adishtan, Adhishthaua, capital of Kasuiir, i. 158 n!
Adydtmavidyd, in Chinese Nei-ming,
i- 79, 153 n-
'ASpairffa — see Andar&b. Afghans, natives of Pakhtu, the
HaxTviK-r) of Herodotos and the
Asvakas of Sanskrit geographers,
i. 43 n. Afghanistan (Ro-hi or Lo-hi), i.
36; 43 n., 51 n. Afrasyab, ii. 301 n. Agni ('0-ki-ni) country, i. 17. agni-dhatu, in Chinese JJo-kiai-tiny,
"fire-limit," ii. 36. Agrapura monastery at Mathura, i.
191 n.
Ahi, the cloud-snake, i. 126 n. Ahichhatra or Ahikshetra ('0-hi-shi-
ta-lo), i. 199 n., 200, 201. ahordtra (I-ji-i-e), day-and-night,
i. 71. Ahreng or Hazrat Imiim ('0-li-ni), i.
42 n. ; ii. 289. Ajanta rock temples, i. 52 n., ii.
32 n., 257 f. ; Ajanta frescoes, i.
83 n., ii. 239 u. ; inscription, ii.
218 n. Aj&tasatru ('0-she-to-she-tu-lu), in
Chinese Wei'-sing-yun, king, i. 17,
54, 55, 59 ; 238 u.; ii. 2 n., 65 n.,
70 n., 77 n., 83 n. 85, 90 n., 150,
160, 161, 166, 167, 179. Ajitakuta, Achchhuta in Singhalese
accounts (0-chu-to-kiu), i. 98. Ajitavati ('0-shi-to-fa-ti), in Chinese
Wu-shiug, ii. 32, 39 u.
328
INDEX.
Ajnata Kaundinya ('0-jo-kio-ch'in-
ju), i. 67; ii. 46, 52, 128, 129. Ajuna, or Nagarabara, i. 95 n. Akindiavydyatana (Wu-so-yeu-ch'u-
ting), ii. 54 n.
Akni ('O-ki-ni) country, i. 17. Aksai mountains iu Turkistan, i.
29 n.
akahaya-vad, banyan tree, i. 232 n. Aksu (Poh-luh-kia), country of Little
Bukharia, i. 19 ; 24. Alakhana, r&ja of Gurjjara, i. 165 n. Alakshanaka Buddha, i. 182 n. Al-cbach or Tashkand, i. 30 n. Ali-bunar? ('A-li-fun-nai-'rh), king
of Ceylon, ii. 249, 282 n. A-li-fun-nai-'rh — Ali-bunar (?). Alingar river, in Kabul, i. 90 n. Allahabad or Prayaga, i. 232 n. Al-Makah, Arab idol, i. 128 n. alms-bowl (pdtra) of Buddha, i. 47.
See pdtra. A-lo forest, i. 43. alphabet, Indian, i. 77. Altyu-tagh mountains, i. 13 n. Amala (Ngan-mo-lo) fruit, i. 88. Amala ('0-mo-lo), the Anira, i. 89. Amala fruit, ii. 95 n., 96 n. Amalaka ('O-mo-lo-kia), Myrobolan A emblica, ii. 95, 96, 118, 136 u. Amalaka stupa, ii. 96. amalakaraka, in Chinese pao-p'ing,
pure dish or vase, ii. 137 n.,
205 n.
Amaradeva's vihSra, ii. 174 n. Atnara-Simba, ii. 137 n. Amaravati sculptured stupa, i. 17 ;
47 n., 112 n., ii. 209 n., 221 n.,
222 n. ; inscriptions, ii. 220 n. Amazons, i. 35 n. Ambapali, i. 69 ; ii. 69 n. See
Amrapali.
amber (ku-ch'i) dish, ii. 129. «mZa(Ngan-mi-lo),thetamarind, i. 88. dmra ('An-mo-lo), in Chinese Na'i,
Mangifera indica or mango Atree,
i. 196, 226, 236 ; ii. 45, 66 ; Amra
grove, i. 53 ; ii. 167, j68. Amra girl or lady, or AmrapSlf, i. , 52, 53 ; ii. 68, 69. AmradarikS, ('An-lo-mu and An-mo-
lo-mu), ii. 68 n. Amritodana (Kan-lu-fan-wang), ii.
38 n.
Amrftsar, i. 165 n. Am.4uvarman (Au-shu-fa-mo), in
Chinese Kwang-cheu, a king of Nepal, ii. 81. Amu-darya (Mu-ho), Oxus river, i.
12 "•» 33; 36 n., 38 n., 41 n. Anag&min, name of third Buddhist A order, i. 61.
Anagundi, ii. 254 n.
Anaitis or Anahita, Babylonian god- dess, ii. 183 n.
Ananda ('0-nan and '0-nan-t'o), i. 32, 38, 39, 49, 52, 54, 55, 59, 61 ; 53, 134 n., 149, 180, 181, 191 n., »• 5. 35, 39, 4°, 69, 70, 73, 75, 76, 77, 9°, 154, 1 60, 163, 164, 179 ; becomes an Arhat, ii. 163.
Anandapura ('0-nau-t'o-pu-lo), ii. 268.
AnSthapindada or Anathapindika (Ki-ku-to), ii. 3 n., 4-7, 9.
Anavatapta ('0-neu, 'O-neu-ta, and 0-na-p'o-ta-to), in Chinese Wn- jeh-no-ch'i, a lake, i. u, 12 n.,
13 n., ii. 6, 155 ; dragon king, i. II n., ii. 41.
andtma, impermanency, i. 223.
"Ava.% dvSpwv, i. 14 n.
Andarab or Indarab (An-ta-lo-po),
in Badakshjln, perhaps the 'A5-
pairffa of the Greeks, i. 43, ii. 286. Andhra ('An-ta-lo) country, ii. 217 f.,
220 n.
Anga country, ii. 191 n., 201 n. angvii,angulipai~va, in Chinese cJii-
tsie, a finger's-breadth, i. 70. Angulimalyas (Yang-kiu-li-mo-lo),
in Chinese Chi-man, i. 44 ; ii. 3. Aniruddha ('0-ni-liu-t'o), i. 39 ; ii.
38, 40.
anitya, unreality, i. 223. 'an-mo-lo — Myrobolan emblica, i.
180 n. 'An - shi - f o - yu - che — AsVayujv
month.
An-shu-fa-mo — Amsuvarman, ii. 8 1. 'An-ta-lo-po — Andarab. 'An-ta-lo — Andhra, ii. 217. ants of Herodotos and Nearkhos,
ii. 315 n. arm ('0-nu), in Chinese Si-cTiin, an
atom, i. 71. anupadhisfaha — without remnants,
i. 149.
Anuradhapura, ii. 247 n. Anuruddha, ii. 38 u. Apalala ('0-po-lo-lo), a dragon or
naga, i. 122, 123, 126 n. 132.
INDEX.
329
afitrifiptov, K.T.\., ii. 205 n. Aphsar, ii. 184 n. Apollonius of Tyana, i. 136 n. apricot, Chinese hang or mu, i. 88. Aptanetravana — sight - obtaining
forest, i. 46 n. ; ii. 12. Arabs, i. 176 n. Arada Kalama ('0-lan-kia Ian), ii.
54-
Aranya bhikshu, i. 212 n.
Ardent master's pool, ii. 55.
Ardhvisura, Anahita, or Anaitis, Babylonian goddess, ii. 225 n.
Arhan or Arhat ('0-lo-han), Ch. Wu-hio, one of high rank in the Bauddha hierarchy, i. 61, 65, 66, 67, 68, 76, 99 ; 152 n. ; the mys- terious arhat, ii. 305.
army in India, i. 82.
Arrah or Ara, town, ii. 63 n.
Aruna('0-lu-nau),inountain,Chebe'l- Dukhtaran (?), i. 6l n., 62 ; ii. 284.
Arupadh&tu world, i. 2 u.
Arya Asanga, ii. 171 n.
Aryadeva Bodhisattva, i. 190 n.
AryaLankdvatdra-mahdvana-S'dtra,
A ii. 252 n.
Arya-Parsvika (Hie-t'sun), i. 98 n.,
A 105.!
Aryasimha, Buddhist patriarch, i. 119 n., 120 n.
Asadharana ('O-she-li-ni), convent, i. 22 n.
Asanag ('0-seng-kia), Bodhisattva, in Chinese Wu-cho-p'u-sa, i. 98,
A 105 n., 226-229, 237.
Ashadha ('An-sha-cha) month, i. 72.
Ashes dagaba, i. 51 ; ii. 31 n. ; ashes bddhi tree, ii. 117.
ashtamm6kshas (pa-kia'i-t'o), i. 104, 149 ; ii. 143.
A si stream, ii. 44 n.
Asita-Rfehi, i. 49 ; ii. 15, 16.
Aska, town in Ganjam, ii. 205 n.
Asmakuta, i. 13 n. ; ii. 68 n.
Asoka-raja ('0-shu-kia), in Chinese Wu-wei, date of, i. 56 n. ; works, &c., i. 17, 31, 40, 50, 51, 55, 57, 63, 97; 67,92, no, 112, 113, 125, 127, 137, 138, 139, MO n., 144, 146- 148, 150, 151, 172, 175, 177, 178, i So, 1 86, 187, 200, 203, 221, 223, 224, 225, 230, 231, 237, 240 ; ii. 4, 5 n., 7, 13, 19, 21, 24-27, 29-32, 33 n., 40, 45, 46, 61, 64, 65, 67, 75,80, 85, 86, 88-96, 113, 115,
117-119, 123, 146, 160, 164, 165, 167, 175. 177. I82> l84, 195, !99,
201, 204, 205, 208, 210, 2l8, 227, 229, 230, 257, 267, 271, 275, 279- 28l, 284, 302, 309, 310.
Asoka-flower tree, ii. 24. Asoka (sorrowless) kingdom — Cey- lon, ii. 248. Atdkdvaddna, ii. 65 n. Aspionia, a satrapy of Baktria, i.
37 n-
assembly, quinquennial (panchn- varshd and panchavarshikd pari- shad), i. 21 n.
Astes — Hasti, king of Gandhara, i. 109 n.
Asthipura — Bone- town, i. 186 n.
Astronomy, i. 71.
asuddhis, impurity, i. 223 n.
Asuras ('O-su-lo), ii. 148, 214, 223, 225 ; Asura cave, ii. 156, 157.
Asvaghosha Bodhisattva ('0-shi-po- kiu-sha-pu-sa), in Chinese Ma- ming, i. 57 n., 143 n , 160 n., 182 n., 236 n. ; ii. 32 n., 37 n.,
38 n., 95, 100, 101, 302. Asvajita ('0-shi-p'o-shi), in Chinese
Ma-shing, i. 59 ; ii. 55 n., 150, 151, 175, 178.
Asvapati (Ma-chu), lord of horses, i. 13 n., 14, 16.
Asvayuja (An-shi-fo-yu-che), month,
A i. 72; ii. 136.
Atali, Atari ('0-ch'a-li), nearMulttln, ii. 265.
Aihareavtda or Atharvdna ('0-ta- p'o-na), in Chinese Chen-shu, Jang-tsai, and Shu-lun, i. 79 n.
Athens, ii. 259 n.
dtman, ii. 251 n.
Atranjankhera ruins, i. 2OI n., 202 n.
Atyanabakela ('0-tin-p'o-chi-lo), ii. 275-277.
Aulie-ata, town on the Talas river, i. 29.
Audh, AyodhyS, i. 2IO n.
Avadhdna jdtaka, i. 151 n.
Avalokitesvara Bodhisattva ('0-fo- lu-che - to - i - shi - fa - lo - p'u - sa), in Chinese Kwan-tsz'-tsai, Kwan- yin, &c., i. 39, 81 ; 60, 114 n., 127, 128, 160, 212; ii. 103, 116, 129, 137 n., 172, 173, 214 n., 224, 225, 233 ; as a horse, ii. 242.
Avanda ('0-fan-ch'a), ii. 280.
330
INDEX.
Avanti in Malava, ii. 270 n. Avaras'aila ('0 - fa - lo - shi - lo), in
Chinese Si-shau-sse, monastery,
ii. 221.
avatdra (kiang-shin), i. 122 n. Avichi (Wu-kan-ti-yuh), a hell, i.
172 n., 197 ; ii. 10. Aviddhakarna ('0-pi-to-kie-la-na\
in Chinese Pu - chwang - yul,
monastery, ii. 6l, 62, 63 n. Aviddhakarnapura ('0-pi-t'o-kie-la-
na), in Chinese Pu-chwang-'rh,
ii. 62 n.
Avur, town, ii. 231 n. Ayamukha. See Hayamukha. ayana (king), assafcetida. See
king.
ayatana (ehu), i. 95 n. Ay6dhya ('0-yu-t'o) or K6sala Audh,
i. 106 n., 224 f., 239 n., 240 n. ; ^ii. I n., 209 n. Ayurveda ('0-yu), in Chinese
Ming-lun and Shan-lun, i. 79 n. dyushmat (cliang-lo), long-lived, ii. 74. Azhdaha, a dragon, i. 51 n.
B.
BABAVALI, fountain of ]5iapatra, i.
137 «• Badakshan (Po-to-chang-na), the
~BavSof3tive of Strabo, the Ovav-
5dpav8a of Ptolemy, i. 42 n. ; ii.
291.
Badha. See Bhata. Bagarash Lake, i. 13 ; 170. Baghiana Bagheian (Po-kia-lan), a
district north of the Oxus, i.
43- Bahlkas, inhabitants of Takkadesa,
i. 165 n.
bahiro — Pali, unbelievers, i. 91 n. Baibhar hill. See Vaibhara, ii. 155 u.,
156 n., 181 n. Bairat or Virata, i. 179 n. Baiswara, the country of the Bais
Rajputs, i. 210 n. Bakr6r, ii. 138 n. Baktria (Ta-hia, Po-ho), i. 14 ; 37 n.,
58 n. ; ii. 222 n. Baladitya-rlija (P'o-lo-'o-ti-to\ in
Chinese Yeu-jih, king of Maga-
dha, i. 119 n., 168-170; ii. 168,
169, 173- Baliya, ii. 62 n. Balkh (Po-ho-lo), town of Baktria,
i. 14; 39 n., 43,440-, 48,4911.
Balrnapura or Vasmapura, Reinaud's
restoration of P'i-chen-p'o-pu-lo,
ii. 272 n. Baimer (Pi-lo-mo-lo), capital of Gurj-
jara, ii. 270. Balti or Baltistin, Bolor (?Po-lu-
lo), i. 135 n. ; ii. 298. BSlukS, (ljoh-luh-kia) or Bai, name
of a town, i. 19 ; 24. bambu forest, ii. 147 n., 161. batnbu garden (venuvana), ii. 161. Bjlmiyan (Fan-yen-na), town of Af- ghanistan, i. 39 n., 49, ii. 21 ;
images at, i. 51, 55 n. Bana, poet, i. 210 n. Bandras (Po-lo-ni-sse), i. 67, 70 ; 47
n., 134 n., 137 n. ; ii. 43, 44, 46 u.,
47 n., 61 n.
Bannu (Po-ua) country, i. 36. . BilppapMa vihira at Valabhi, ii.
268 n.
Barabar hills, ii. 136 n. Bamgaon village, ii. 167 n. Barana, ii. 45 n. ~Ba.pt-ya.fa, Bharfich, ii. 259 n. Barren ridge (Chih-ling) district, i.
84.
Basti district, ii. 14 n. bdellium, guggula, ii. 265 n. BegrUm — Hidda, several places of
this name, i. 95 n. Behar hill, ii. 183 n. BejwMa on the Krishna, ii. 221 n.,
223 n. Bela-sagun, capital of the Kara-
khitai, i. 26 n. Berar, ii. 209 n. Betik (Fa-ti), i. 35. bhadanta, ii. 203 n. Bhadra (Po-t'o), in Chinese Hien, a
devotee, ii. 55 n. ; a tree (p'o-ta-
lo), i. 88. JBhadra-kalpa (Hien-kie), the kalpa
of the sages, i. 54, 78 ; ii. 13, 1 8,
19, 116, 132, &c. Bhadrapada(P'o-ta-lo-po-t'o) month,
i. 72. Bhadraruchi (Po-t'o-lo-liu-chi) Bhik-
shu, ii. 263 f., 275. Bhagalpur (Champa), ii. 191 n.,
192 n., 201 n. Bhagyadevi, ii. 8 1 n. Bhandak, ii. 209 n., 214 n. Bhandiu (P'o-ni), i. 210. Bhargava Brahmans, ii. 259 n. Bharoch, Bharukuchchha, Bharuka-
INDEX.
331
chheva or ~Ba.pvya.fa (Po-lu-kie-
ch'e-p'o), ii. 255 n., 259 n.,
260 n. Bhaskaravarma" (P'o-se-kie-lo-fa-
ino), in Chinese Yih-cheu, king of
KAmarftpa, ii. 196. Bhata or Badha, ii. 20 n. Bhatarka monastery at Valabhi, ii.
267 D. Bhavaviveka(P'o-pi-fe'i-kia), Chinese
Tsing-pin, ii. 223, 224 n., 225 u. Bhawalpur, ii. 265 u. Bhida (Pi-tu), i. 36. bhikshu (Pi-t'su), ii. 5, &c. bkikshunis, i. 39. Bhitna (Pi-mo) Durga, temple of, i.
113, 114 ; ii. 214 u. Bhogadevi, ii. 8l n. Bhotcavarman, ii. 8 1 n. Bhuila, ditch of, ii. 17 n., 20 n.,
29 n. Bhuvauesvara in Orissa, ii. 205 n.,
206 n. Bi/J<i<7ts or *T0a<rts, the Vipasa river,
i. 165 n.
~Bi8d<nn)s river, i. 147 n. Biddhakarn, corruption of Brfhada-
ranya, ii. 62 n.
Bijnor in Rohilkhand, i. 190 n. Bikapur, ii. 62 n. bimba, Bryonia grandis, ii. 102 n. Bimbisara raja (P'in-pi-so-lo), i. 51 ;
ii. 2n., 85, 102, 148, 153, 165, 166,
177, 1 88, 189.
Bindusara raja, i. 2 n., 140 n. Bingheul, the Mongol Miu-bulak, i.
27 n., 28 n. births (suh), i. 100. Biyas river — Vipasd, i. 167 n., 173 n.,
177 n.
bfidhi, i. 138. Bodhidhartna, patriarch, i. 119 n.,
1 2O n. ; ii. 251 n. BSdkidruma (P'u-ti-shu), Chinese
Tao-sku, i. 106 ; 47, IOI, 142 ; ii.
54, 115-117, 121, 123, 127, 132,
133. 135- 174, 223, 224. Bddhimanda (P'u-ti-tao-ch'ang), in
Chinese Tao-cKang, ii. 116. Bodhisattva (P'u-ti-sa-to), i. 61, 62,
75, 93 ; the great earth, 11. Bddhivihara (P'u-ti-sse), i. 76. Bokhara (Pu-ho), i. 34, 35 n. Bolor (Po-lu-lo) or Balti, Baltistan,
i. 93 ; 135 ; ii. 298. Bolor (Po-li-ho), ii. 289.
Borddhonkuti, ii. 194 n.
/SoT/wy, i. 19.
Brahma (Fan), i. 63 ; ii. 35 n., 115,
127.
Brahuiachara, ii. 35 n. Brahmacharins (Fau-chi), in Chinese
Tsing-i, i. 57; and courtesan, ii.
7- Brahmadatta (Fan-sheu), king of
Kusumapura. i. 207. Brahmadattaraja (Fan-yu-wang), ii.
71, 72. Brahmadeva or rftja, i. 218; n. 22,
123, 126, 133, 145, 148, 184. Brahma-gaya, ii. 113 n. Brahmakayikas (Fan-t'ien), Brahma
heavens, i. 40. Brahmanadita, ii. 71 n. Brahman caste (P'o-lo-men), i. 39,
98, 100, 104 ; 69, 82, 89 ; unbe- lieving, 44.
Brahman king, ii. 271. Brahman inspired by demon, ii.
100. BrUhtnanas, nothing known of, i.
68. Brahmanapura, town of Malwa, ii.
262, 265 n. Brahmapura (P'o-lo-hih-mo-pu-lo),
i. 198.
Brahrnara, DurgS,, ii. 214 n. Brahmara convent, ii. 224 n. Brahmaragiri (Po-lo-mo-lo-ki-li), ii.
214.
Brihad&ranya, ii. 62 n. broom, Buddha's, preserved at Balkb,
i. 45.
Buddhabhadra (Fo-t'o-po-to-lo), In- dian Sratnana, i. 12. Buddha-charita, ii. 16 n., 54 n->
55 "• Buddhadasa (Fo -t o- t'o-so), in
Chinese Fo-sse, i. 230. Buddhadharma, 28th patriarch, i.
105 n., 168 n. Buddha-gaya", i. 113, 134, 137, 138,
142 n. ; ii. 13 n.
Buddha-gayS inscription, i. 9 ; 224 n. Buddhagupta-raja (Fo-t'o-kio-to), in
Chinese Kio-mi and Kio-hu, a
king, i. 1 68 n. ; ii. 168. Buddhain, ii. 147 n. Buddha's hair and nails, i. 221, 230,
236, ii. 173 ; tooth, i. 159, 160,
222, ii. 249 ; in Ceylon, ii. 248,
249; image of, i. 21, 50, 51 u.,
332
INDEX.
102, 202, 230, 235, 236, ii. 215, 217, 252, 322; patra or begging- dish, i. 78 ; 98, 99 n. ; eyeball, i. 96 ; painted figure of, i. IO2 ; robe, i. 96 ; shadow, i. 31 ; 94 ; shoe-mark, i. 96 ; skull-bone, i.
96, 97-
Buddha-16kanatha, ii. 262, 263.
Buddhasiihha (Fo-t'o-sang-ho), dis- ciple of Asanga, i. 227, 228.
Buddhapalita, Buddhist teacher, i. 190 n.
Buddhavana(Fo-t'o-fa-na) mountain, ii. 145, 147 n.
Buddhism (Northern), i. 9.
Buddhist books, ii. 216 n. ; in China, i. 10, 20.
Buddhist schools, &c. , i. 80.
Buddhist triad, Buddha, Dharma, and Sangha, i. 50 n.
buildings, Indian, i. 73.
Bukharia, ii. 307 n.
bulak (Turkish) pu-lo, camping- ground, i. 45 n.
BuXrat of Ptolemy, i. 135 n.
Bulunghir river, i. 12.
Buna Mugalan-raja, ii. 230 n.
Burma, i. 47 n.
C.
cadmia of Pliny, ii. 174 n. Calamina, at the mouth of the In- dus, ii. 174 n. calendar (the royal), i. 6, 9 ; Hindu,
i.7L
camphor — Tcarpdra, ii. 232. cannibalism, i. 14 n. Capissa, Capissene, and Caphusa —
Kapisa, i. 54 n., 56 n. Caspian Sea, i. 36 n. castes (varna), Indian, i. 69, 82 ;
low, 89.
castration, i. 23. ca — 6tu (wu-t'u), i. 146. caves of Afghanistan, i. 59 n. cereals, growth of, ii. 80. Ceylon, Simhala, i. 1 88. 189; ii.
236.
C'kaddanta elephants, ii. 49. Chaghanian (Chi-ngoh-yen-na), i.
33 n., 39-
Chaitra (Chi-ta-lo), month, i. 72. Chaj (Che-shi), Tashkand, i. 30. Chakas (Che-kie) people, i. 33 n.
See Takka.
Chakravartin - raja (Ch'uen - lun -
wang or Lun-wang), a universal
monarch, i. i, 204, 205; ii. 124,
172.
Cha-kiu-kia — Yarkiang? ii. 307. Chalukyas claim to be of the race of
Haritf, i. 1 1 1 n. Champa (Chen-po) or Charnpapuri,
i. 71; 215 n. ; ii. 187 n., 191 f.,
192 n.
Chauipaka (Chen-po-kia), i. 231. Champanagar, ii. 191 n. Champion lake, ii. 59. Clianda, Durga, ii. 214 n. Chanda, ii. 209 n. Ch£nd£ town, ii. 254 n. Chamlala (Chen-ta-lo), low caste, i.
38; 140.
Chandan Kanika — Kanishka, i. 56 n. chandan&va (chen-tan-ni-p'o), san- dal-wood, ii. 232. Chandrabhaga (Chen-tan-lo-p'o-kia),
district of the, i. 150 n. Chandragiri, ii. 232 n. Chandragupta Maurya, i. 17 ; 128 n. cliandrakdnta, (yueh-ngai-chu), a
gem, ii. 252, 253. Chandrakirtti, a Buddhist teacher,
i. 190 n. Chandrapala (Hu-yueh), a devotee,
ii. 171. Chandraprabha raja (Chen-ta-lo-po-
la-p'o), in Chinese Yueh-kwang,
i. 138; ii. 213.
cJiang, a measure of 10 feet, i. 47. Chang'an, city, i. 12, 18, 23 n., 83. Chang-K'ien, Marquis Po-Wan, i.
I n., 5 n., 8 n.
Chang-kwang, prefecture, i. 82, 83. Chang-tsi, brother of Hiuen Tsiang,
i. 3. Chang-yeh, fortified town in Kan-
suh, i. 12, 23.
Chang-Yueh, author of preface and introduction to Hiuen Tsiaug'd Si-yu-ki, i. I n. Channa or Jina B6dhisattva, ii.
259-
Chauscha (Chen-che), a woman, 11 9.
chan-t'an-ni-p'o — chandandva, san- dal-wood, ii. 232.
Charikar (Sha-lo-kia ?), village near Opian, i. 57 n., 59 n.
Charitra,pura (Cbe-li-ta-lo), seaport of Utkala, in Chinese Fa-hing, ii. 205, 230 n., 233 n.
INDEX.
333
" charity-without-intermission," ii.
167. Chatkal or Chirchik river in Tur-
kistan, i. 29 n., 30 n. Chattan — Himalaya lake, ii. 49 n. chatur abhijiids (sse-shin-so), four
spiritual faculties, ii. 69. Chau dynasty (B.C. 1 122-256), whose
family name was Ki, i. 2 n. Chaubara mounds at MathurS, i.
181 n.
chau-hia — red-coloured, i. 166. Chau-hu-li, convents, i. 21. chau-tan, wooden bridges, ii. 149 n. Cliche! Dukhtaran mountain ('U-lu-
na?), i. 61 n. Cheka or Takka (Tse-kia), kingdom
of Amrltsar, i. 193, ii. 274, 275. Che-mo-t'o-na or Ni-mo country, ii.
Che-uieh — Aksu, i. 24.
Chemkent, town in Turkist ,.1, i.
29 n. Chenjlb river, the Chandrabhaga, i.
165 n. chcn-ch'ing-tao, species of rice, i.
179.
Chen-chu — Ghazipur, ii. 44, 6 1. Chen-chu-na, capital of Fo-li-shi, ii.
78.
Chenghiz Kh£n, i. 29 n., 35 n., 36 n. Chen-Kwau T'ai-Tsung, emperor, i.
I n.
Chen-mu-na — Yamuna1 river, i. 187. Chen-po — Champa, i. 71 ; ii. 191. Chen-seh-to, for K'woh-seh-to. See
Khost. Chen-shi, common name of Hiuen
Tsiang, i. 2. Chen-ta- lo- po - la-p'o — Chandrapra-
bha, i. 138.
Chen-to-kia — Chhandaka, ii. 30. Cherchern of Marco Polo, same as
Shen-shan, i. 12. Che-shi, i. 29 n., 30, 31. See Tash-
kand.
chestnut (lih), i. 68. Che-ti, stone cave, i. 71. Chetiyani, ii. 68 n. Chhandaka (Chen-to-kia), Siddhar-
tha's charioteer, i. 51 ; ii. 29 n,
30, 102 n. Chhasuna, ii. 78 n. Chhatrapati, lord of the parasol, in
Chinese P'ao-chu, lord of trea- sures, i. 13 n., 14, 16.
Ch'-heng Tsu, emperor of China, ii.
282 n.
Chi — Vijnana, ii. 94 n. cfii — kapiiijala, ii. 33. Chih-kia — Chaka, people, i. 33. Cbih-ling, Barren Pass, i. 84, 85. Chi-i, Buddhist pilgrim, i. 224 n. Chi'in Lin, i. 18. Cki-king-kany-t'o-lo-ni — Vajrapdni-
dhdrani, ii. 36, 225. Chi-ki-t'o, — Julien supposes to be
Chikdha or Chittur, ii. 271. Chikitsdvidyd, Chin. I-fang-miny, i.
78, 153 n.
chiliocosm (ta-tsin), i. I n., IO. Cbilka Lake, ii. 206 n. Chi-mo-lo — Malakuta, ii. 231 n.,
232 n.
China, date of importation of Bud- dhist books into, i. 10. China (Chi-na-kw8), i. 8, 10, 21,
102 ; 57 n., 58, 217 ; ii. 196,
302, 319. chtndni (chi-na-ni), in Chinese
han-chi-la'i — the peach, i. 174. Chlnapati (Chi-na-po-ti), country in
the Panjab, i. 167 n., 173 f. chtnardjaputra (Chi-na-lo-sbe-fo-ta-
lo), iu Chinese han-wang-tseu —
the pear, i. 174. Ching-im, i. 108. Chinchl, a courtesan, ii. 9 n. Chinchimana, i. 47 ; ii. 9 n. chin-cku — ruby dish, ii. 129. Chine or Chinigari — Chiuapati, i.
»73 n-
Ch-hing Ho, a eunuch, ii. 282 n. Ching-kwong, i. 99. Ching-liang — Sammatiya school, i.
200, 207 ; ii. 2, 44. Chii>g-ming-lun — the Vyakaranam
of PSnini, i. 114. Chi-ugoh-yen-na — Chaghanian. Chin-kin-man — KS,nchanamald, wife
of Kunala, i. 141 n. Ch'in-na — Jina, ii. 218 n. Chinnadeva-gdtra (Chi-na-ti-p'o-kiu-
ta-lo), in Chinese Han-zhi-t'ieu
chong, ii. 300.
chin-tu-kia — tinduka fruit, i. 88. Chirchik river. See Chatkal. Chi-ta-lo — Chaitra. Chitral, i. 119 n., 135 n. ; ii. 296 n. Chi-sse-tseu — Simhala . chitupdddsila, ii. 5 n. Chi-yeu, i. 18, 23, 25.
334
INDEX.
Chi-yueh — Jiianachandra, ii. 171. Chola country or Chulya (Clm-li-
ye, So-li), ii. 227, 249. Chow dynasty, i. 94 ; 217 n. (Jhu or CLui river (Su-yeb), i. 89 ;
26 n., 27 n., 29 n. Chuh-Yung, one of the "three
sovereigns," i. 7 n. Chii-ku-po — Yarkiaug kingdom, i.
88.
Chu-li-ye— Chulya or Choja, ii. 227. Chunda (Shun-t'o), ii. 32, Chung -sse.-fdn-p-p'o-sha — Vibhdsha-
prakarana-pdda S'dstra, i. 161. Chung-sse-fen-'o-pi-ta-mo — Abhi- dharmaprakarana-pdda S'dstra, i. 109.
Chu-cha-shi-lo — Takshasiia, i. 32. Chu-si-hing, a pilgrim, i. 10. Ch'u-ti-se-kia — Jy6tishka, ii. 167. Chwang, i. 95.
Ckwong - yan -to. - shing - king - lun — Mahdyana stitrdlankdrattka, i. 226.
circle sign, ii. 90. civil administration, i. 87. classes (sse-sing), four, of living
beings, i. 150 n. cleanliness of Hindus, i. 77. climate of India, i. 75. clothing, i. 180. Cloud-stone mountain saiighar^ina,
ii. 103, 136 n. cock (wood of the) — Kukkuta pada,
i.6. Cock's-foot-mountain, i. 64 ; 238 n. ;
ii. 13 n., 22 n., 142, 144, 145. Cock-garden sangharama, ii. 142 nt commerce of India, i. 89. Confucius, i. 94 ; 4 n. Constantinovsk, town, i. 26 n. copper, native (teou-shih), i. 89,
177, 194, 198- Cophene (Ki-pin), i. 100. cornelian (ma-nao) dish, ii. 129. courtesan and Brahmacbarius, ii.
7-
creatures, four kinds of, ii. 261. cremation of Buddha's body, ii.
40.
criminals, i. 83 f. crosier (sek cheung), i. 96 n. crystal dish (po-c/t'i), i. 177; ii.
129. curcuma (yu-kiri) ginger, i. 54 n.
D.
D^DALI montes — Dantaloka,i. 1 1211-
Dahsa tribe, i. 37 n.
Diihalan or Taras, i. 29 n.
Dai-Gakf, Japanese name of Vaisra- vana, i. 59 n.
Dakshina (Ta-thsin) — Dekhan coun- try, i. 68.
Daksltindyana (Nan - hing), the inarch of the sun to the south, i. 71 n.
Damdama mound, near Mathura, i. 182 n.
Ddnapati (Shi-chu), religious patron, i. 81.
Dandarika (Tan-ta-lo-kia ?) moun- tain, i. 112 u. See Dantaloka.
dantakdslitha (tan-to-kia-se-ch'a), in Chinese ch'i-mo, Buddha's tooth- cleaner, ii. 173.
Dantaloka (Tau-ta-lo-kia) mountain, in GandhSra, i. 112.
Darah or Darah-i-aim (Hi-mo-to-lo), in Badakshan, i. 42 u.
Darah-Gaz, i. 39 n.
Darail or Daril (Ta-li-lo), old capital of Udyana, i. 134 ; valley, i. 13.
Baril, river, i. 13.
Dard country, i. 13 ; 119 n., 134 n.
Darghanakha, a Brflhman, ii. 179.
Darius, inscription of, i. 61 n.
Darsika, ii. 102 n.
Darunta in Kabul, i. 91 n.
Darvika district, i. I5on.
Darwaz in Kumidha, i. 41.
Dafabhdmi Sdtra (Shi-ti-king), i. 228.
daxabdla (shi-li), Ten-power, iL 7 n.,
55 n., 75-
date fruit (tsau), i. 88. Daulatabad, ii. 255 n. Dauna, ii. 65 n.
Daundia-khera, village, i. 229 n. Deer-forest (Lu-ye), ii. 45. Deer-feet-daughter or girl, ii. 71
72.
Deer-king birth, ii. 51. "deer park," ii. 48 n., 55. Degwara, village, ii. 65 u., 66 n. Dehas, i. 49 n.
Derntr Kapi, the iron gates, i. 36 n. demon-inspired Brahman, ii. 100. "deposited bows and clubs," tower
of, and origin of name, L 53.
INDEX.
335
Derabhata, king of Valabbi, ii. 267 n. Derbeud, near the Caspian, i. 36 11. Derbeut, i. 36 n. desert of drifting sand, i. 85 ; ii.
324- " Desert (Kwang-ye) vihara, i.
67.
deserted town in Turkestan, i. 28. Devas, Brahmanical gods, i. 54, 78 ;
10. Deva Bodhisattva(Ti-p'o), in Chinese
T'ien, i. 1 88 f., 231 ; ii. 97-99,
210, 227, 302 ; sounds the ghantd,
ii. 99.
Deva mountain, ii. 1 14. Devaraja, ii. 123. Deva rajas, four, ii. 129. Devadatta (Ti-p'o-ta-to), in Chinese
T'ien-shu, i. 47, 48, 59, 61 ; ii. 8,
9, 17, 5°. IS0..1 53, 158, 201. Devauianussapujitam, ii. 8 11. Deva Mara Pisuna, i. 59. , Devanampujatissa, king of Ceylon,
about 250 B.C., ii. 247 n. Devapadan, ii. 142 n. Devasarma (Ti-p'o-she-mo), author of
Vijndkdya S'dstra, i. 240. Devasena (Ti-p'o-si-na), i. 191 f. Development (Great) series of writ- ings, i. 13. dew (sweet), Chinese kan-lu, Sans.
amrita, i. i. dew-diib, i. 67. Dewala hills, ii. 214 n. Dhamasthieti, Julieu's restoration
of Ta-mo-sih-teh-ti, which see. Dhamek, the great tower of, ii.
45 n-
Dhamnakataka, ii. 221 n. Dhana-nando, ii. 94 n. Dhanakataka ( T'o-na-kie-tse-kia),
Dharanikota on the Krishna", ii.
220 f., 225. dhanu, Chinese Icong, a measure of
4 cubits, i. 70. Dhanyakataka, Dhanyavatipura, or
Dhanyakataka, ii. 220 n., 221 n. Dhara, Dharauagara, ii. 260 n.,
266 n.
Dhdrani, ii. 226 n. Dharanikota, Dhanyakataka, ii. 221
n., 226 n. Dluirani-pitalca for Vidyddhara-pi-
taka (Kin-cheu-tsiang), ii. 165. Dharasena, I. of Valabhi, ii. 268 n. Dharasena II. of Valabhi, ii. 268 n.
dharma, Chinese Fa, the law, i. 66 ; ii. 63, 168 n.
Dhannagiiptas (T'an-wu-teand T'an- mo-kio-to), in Chinese Fa-mi-pu school, i. 121.
dharmakdya, body of the law, i. 204 IK, 205.
dharmakdya (Fa-shin), the spiritual essence of Buddha, ii. 37 n.
Dharmakoti or Dharrnagupta (Ta- mo-kiu-ti), a Shaman, i. 76.
Dharmakshetra or Kurukshetra, i. 184.
Dharmap&la (Ta-mo-po-lo), in Chi- nese U-fa, ii. no, III, 171, 223 f., 225 u., 229, 230, 237, 238, 239, 240.
Dharmapattana, Sravasti, ii. I n.
Dharma-pitaka collected, ii. 162.
dharmasarira (fa-she-li), ii. 146.
Dharma-soka, ii. 90 n.
Dharniatara, error for Dharmatrata, i. no n.
Dharmatrata (Ta-mo-ta-la-to), in Chinese Fa-k'in, author of the Samyuktdbhid/iarma Sfdstrd, i. 98, no.
Dharmavarddhana, son of As6ka, i. 31.
Dbarm&ttara or Uttaradharma, founder of the Sautrautika school, i. 139 n.
d/tatus, the eighteen, i. 95 n.
Dhavaka, poet, perhaps author of Ndgananda, i. 211 n.
Dhrubhata, Siladitya VI. of Vala- bhi, ii. 267 n.
Dhruvapata (T'u-lo-p'o-po-tu), in Chinese Ch'atig-ju'i, king of Vala- bhi, ii. 267.
Dhruvasena I. of Valabhi, ii. 267 n.
Dhruvasena II. of Valabhi, ii. 267 n
Digambara Jainas, Nirgranthas, i 55 n., 144 n., 145 n. ; ii. 208 n.
Diuava (Ti-ua-po) ? Dinapati, ii. 278
Dipankara Buddha, in Chinese Fen- sang-po and Zheu-tang-po, i. 35 ; 91 n., 92, 93.
Dirghabhavana (? Ti-kia-p'o-fo-na), monastery, ii. 313.
dtrghdgama, i. 79.
Dirghanakha, in Chinese Ch'ang- chao, author of the Dtryhanakha, parivrajaka-pariprlchchha, ii. 1 79.
discussions, Buddhist, i. 8l.
ditch, Kukali, ii. 9.
336
INDEX.
ditch of Bhuila, ii. 17 n.
ditch of Srigupta, ii. 152.
division of S'ariras (s/ii-li), ii. 39,
41, 160.
Dongarpur, ii. 260 n. dragons (Nagas), i. 94, 144. Dragon-lake (Nagahrada), i. 20. Dragon-palace, i. 5. Dragon-chapel, i. 41. Dravida (Ta-lo-pi-ch'a), country, ii.
228, 231 n., 253.
dress of the Hindus, i. 75 ; royal, 76. Dr6na(Ho), i. 21011. ; ii. 41, 65 n. Drona stupa (Ping-su-tu-po), ii. 65. Drdnddanaraja (Ho-fan-wang), ii. 8. Dudda's convent, ii. 267 n. duhkha, in Chinese K'u, sorrow, i.
223 ; ii. 10$ n.
Dukhula, father of Satnaka, i. 1 1 1 n. Durga, ii. 224 n. Durgadevi (T'o-kia-t'ien-shin) or
Bhimadevt, i. 113 n., 114 n. Dvarapati (To-lo-po-ti) Sandowe, ii.
200.
E.
EASTERN Hia China, i. 58.
eight dragons, the talented sons of
Sun, i. 4.
eight enfranchisements, ii. 143. eight Vajrap&nis, ii. 22. Ekaparvata sangbar&ma, i. 181 n. Ekasrfnga (To-kio-sien-zin) Rlshi, i.
A U3-
Elapatra (I-lo-po-ta-lo), i. 68; 137;
ii. 41.
Elephant birth, ii. 49. elephant, the perfumed, i. 5 ; wild,
ii. 207. Elephant strength — Pilusara stupa,
i. 68.
Elur lake, ii. 217 n. Eraka or Munda, rock or gate, i. Ephthalites ( Ye-'tha), i. 15, 16, 90, 91.
145 n.
Eukratides, Baktrian king, i. 37 n. Excalibur, ii. 56 n. eyeball of Buddha, i. 96.
F.
Fa-chi-lun — Abkidharma jndna-pra-
sthdna S"dstra, i. 175. Fa-hien, Chinese traveller, 399-414,
A.D., i. 11 ff; 5.
Fairy land (P'eng-lai-shan), i. 95. Falzabad, city, ii. 14 n. Fa-la-na — Varana or Varnu. Fa-la-pi — Valabhi, ii. 266. Fal-ing, Chinese pilgrim, i. 10. Fa-lung, "city of departure," on
the Orissa coast, ii. 205. Fan and Su, books' of Chinese
legendary history, i. 3. Fan — Brahma, i. 203 ; ii. 127. Fan, Sanskrit, i. 71. Fan tribes — Tibetans, i. 173 n. Fan-hing — Brahman, ii. 35 n. Fan-sheu — Brahmadatta, i. 207 ; ii.
71.
fa-she-li — dharmasartra, ii. 146. Fa-she-lo — Vajra, ii. 170. fast days, i. 21. fau-poh, cupola, ii. 51. Fe'i-han — Ferghanah. Fei-she-li (Vaisali), ii. 44. 66, 160. Feou-thou, a pagoda, i. 103. Ferghanah (Fe'i-han), province and
town of Turkistan, i. 30, 31 n. Fire-extinguishing stupa, ii. 34. Firuzpur or Firuzabad, ii. 194 n. Fish-monster story, ii. 79. five great commandments, i. 70. fivefold spiritual body, ii. 94. Five Indies, i. 9. Five kines (the), Shan-hao, Chuen-
hio, Kao-sing, Yao, and Shun,
who followed Hwang-ti, i. 7 n- five skandkas, ii. 94 n. five vidyds, ii. 42, 101. Fo-hi, emperor, i. 2 n. Fo-hwS-ki discovered by Klaproth
and translated by Remusat, i. 11;
new version, i. 23-83. Fo-lin, Byzantine empire, ii. 278,
279.
Fo-li-shi— Vrtjjij ii. 44, 77, 78. Fo-li-shi-sa-t'ang-na — Vrijjisthana,
Parsusthana, i. 56 n. ; ii. 285. Fo-lu-sha — Purushapura (Pesha- war), i. 32, 33. Fo - shwui, " river of religious
merit," the Mahabhadra, i. 188. Fo-sha-fu — the Varusha (Po-lu-sha)
of Hiuen Tsiang, i. 102. Fo - to - fa - ua- shan — Buddhavana
mountain, ii. 145. Fo-t'o-kio-to — Buddhaguptaraja, ii.
1 68.
Fo-t'o-to-so — Buddhdsa, i. 230. Fo-ts'u — read Po-t'su, ii. 289, &c.
INDEX.
337
four continents, i. 10, II.
four Deva-rajas, ii. 129.
four modes of life, ii. 214 n.
four kinds of creatures, ii. 261.
Fragrant mountains, i. n.
Fu, the, family, i. 25.
Fuh-hi or P'au-i, one of the " three
sovereigns," i. 7 n. 9 n. fu-ling — Radix china, ii. 194 n. funeral of an Arhat, i. 76 f. funerals, i. 86. Fu^- she - su - mi - lo — Pujasumira
Ayushmat, ii. 74, 75.
G.
GAJAPATI (Siang - chu), lord of elephants, i. 130., 14, 15, 16.
Gandaka river, ii. 14 n., 66 n.
Grindaki, Little, river, ii. 32 n.
Gandarse or Gandarii and Gandari- tis, i. 97 n., 98 n.
Gandhadvipa, ii. 138 n.
gandhahastt (hiang-siang), perfume elephant, i. 5 n. ; ii. 138.
Gandhara (Kien-t'o-lo), Peshawar country, country of the Yazuf- ziahs, i. 15, 31, 32, 78, 99, 102, 103, 106 ; 56, 57, 63, 97, 98 n., 109 n.. 136 n., 151, 153 n., 156 n.
Guiigil (King-kia), river, i. 86 f. See Ganges.
Gangadw^ra (King-kia-ho-men) or Gangautri Haridwara, i. 188 n., 198 n.
Ganges (King-kia) river, Maha- bhadr&, i. 16, 33, 67, 71 ; II, 86 f., 188, 197, 198, 201, 206, 207, 214,
217, 2l8, 222, 223, 224, 225, 229,
230; ii. 44, 64, 71, 77, 81, 82,
184, 186, 190, 191, 192, 193, 206 n. Gangi (King-k'i), a dragon, i. 122. Garhwal, i. 198 u. Garjanapati, ii. 6 1 n. Garjpur, ii. 61 n. Garina (Hwuh-lo-ma), i. 39. gdtha (kia-t'o), Chinese song, and
fong-song, a stanza, i. 124 n. Gauda, old capital of Bengal, i. 210;
ii. 194 n. Gautama (Kiao-ta-mo), Sramana, i.
67; ii. 8, 35, 151. Gaya (Kia-ye), i. 61 ; ii. 95, 112 n.,
1 13, 124 n., 136 n., 137 i)., 142 n ;
Chinese inscriptions at, i. 10. Gaya-kasyapa (Kia-ye-kia-she-po),
i"i. 113, 114, 130. VOL. II.
Gaz, Ghaz, or Darah-gaz (Kie-chi),
i. 39 n., 48, 49.
Ghaghra river, i. 225 n. ; ii. 64 n. ghantd (kin-t'i), i. 66 ; ii. 96. ghantd sounded, ii. 162. Ghazipur (Chen-chu), ii. 61, 62. Ghazna (Ho-si-na), town of Af- ghanistan, ii. 283. Ghorband, town, i. 56 n. ; river, i.
67 n. Ghosha (K'iu-sha), Chinese Miau-
ing, i. 142, 143 n. Ghoshira (Kiu-shi-lo), a noble, i.
236.
Ghdshiravana vihdra, i. 68. Ghosr& in Bihar, i. 91 n. ginger (yu-kin), i. 54. Giribbaja, ii. 161 n. Girjok, ii. 182 n. Girivraja (Shan-ching) ii. 149 n.,
158, 161 n.
GirnaTa, Mount Ujjanta, ii. 269 n. GSdhanya (K'iu-t'o-ni), one of the
four dvipas, i. 1 1. GoaliyS river, ii. 207 n. Godavari river, ii. 207 n., 209 n.,
217 n.
Gogardasht river, i. 42 n. Gokantha ? (Ku-hw&n-ch'a) convent,
i. 1 86.
Goldflower, a king's name, i. 20. Gold river, ii. 39. Golkonda, ii. 254 n. Gollas, king, i. 16. G6mati river, 237 n. G6mati, priests of, i. 26. Gondwana, ii. 209 n. Gopa (Kiu-po), anarhatand author,
i. 240.
Gopala, cave, i. 107. Gdpala (Kiu-po-lo), a dragon, i. 93 ;
also name of Kukdli. Gopali (Kiu-po-li), ii. 9 n. Gorakhpur, i. 32 n. gdsirshachandana (niu - leu - shan -
fan), covv's-head sandal-wood, i.
44 ; ii. 145, 148. In Tibetan,
gorshisha ; in Pdli, gdstsam ;
among the Mongols, gurshosha ;
iL 145 n. Gosringa mount (K'iu-shi-lin-kia),
in Chinese Niu-kio mount, ii. 313. Govisana (Kiu-pi-shwang-na), in
Northern India, i. 199. gradual doctrine (t'sien-kiau), i. 2O. grape (po-tau), i. 88.
Y
338
INDEX.
Great Vehicle. See Mahayana. Grldhradwara opening, ii. 180 n. Grfdhrakuta - parvata (Ki-li-tho-lo-
kiu-ch'a), in Chinese T'seu-fong
and T'seu-t'ai, i. 55, 68 ; 6 n ; ii.
46, 47 n., 152, 153. grlkapati, in Chinese Chang-che,
householder, ii. 160, 187. Grtshma (tsin-je), hot season, i.
72 n.
guggida — bdellium, i;. 265 n. Guhasena, kiug o£ Valabhi, ii. 266
n., 267. Gunamati (Kiu-na-mo-ti) Bddhi-
sattva, Chinese Tih-hwui, ii. 104,
105, 106, 107, 108, 109, no. Gunaprabha (Kiu-na-po-la-p'o), in
Chinese Te-kwang, i. 191, 192 ;
ii. 275.
Gupta era, i. 168 n. Gurjjara, kingdom in the North
Panjab, i. 165 n. Gurjjara (Kiu-che-lo), Gujarat, ii.
269, 271. Guruparlagiri (K'iu-liu-po-t'o-shan),
in Chinese T'sun-tso-shau, ii.
142. Gushana, same as Kushana and
Kopavos, i. 56 n.
H.
HAIBAK, town, i. 43 n.
hair circle — the •Arni, one of the
thirty-two marks of a Buddha, i.
I, 67 n.
Hair-and-nail relic stupa, ii. 80. Hajiyak pass, near Bamiyan, i.
49 n.
Hakodati, in Japan, L 59 n. Ham!, in Little Bukharia, i. 17 n. Han country, i. 30, 45, 71, 73, 78,
79, 82, 89, 90 ; ii. 300-301. Han period, 201 (or 206) B.C. to 9
A.D., i. 2, 5 n. Handia hill, ii. 148 n. hang — apricot, i. 88. Hang-ho — Ganges river, i. 1 1 n. Han-jo — Kanyakubja ?, ii. 74. Han-mo, city, probably the Pi-mo
of Hiuen Tsiang, the Pein of
Marco Polo, i. 86 n., 87. Hrtnsa (Keng-so) stupa, ii. 181. Hansawadi, Pegu, ii. 200 n. Hansi, in Northern India, i. 183 n. " hare in the moon," ii. 60.
Hare Jdtaka, ii. 59, 60 n. Haridwara town, i. 197 n., 198 n. Hariparvata — Takht - i - Sulaiuiari
mountain in Kasmlr, i. 158 n. Hariti or Hariti (Ko-li-ti), in Chi- nese Kwei-tseu-mu, the mother
of demons, i. no n. Haritiputra, the Chalukya royal
family, &c., i. in n. Harmatelia of Diodoros, ii. 262 n. Harshavardhana (Ho-H-sha-fa-t'an-
na), Hi-tsang, i. 210 f. ; ii. 206 n. Hasan-Abdal, 8 miles north of
Shah-dheri, i. 136 n., 137 n.,
145 n.
Hastanagara — Pushkaldvatl,i. logn. Hastigasta — Hathi-godde (Siang-
to-kan), ii. 17 n.
hasta, a cubit, Chinese chu, I. 70. Hasti — Astes, king of Gandhara,
i. 109 n.
Hastinapura, i. 186 n. " Hathi-kund," ii. 17 n. Hayamukha ('0-ye-inu-khi), country
in North India, i. 229. Hazara (Ho-sa-lo) country, 147 n. Hazrat-ImaTn. See Ahrang ; heads
of children flattened, hell, the lowest, Wu-kan-ti-yuh,
i. 172, 185 n.; one made by Aboka-
raja, ii. 85, 86.
Helmand (Lo-mo-in-tu), ii. 283. I/emanta, cold season, i. 72 n. Hesidrus or Hesudrus, the Satlaj
river, 178 n. Hetuvidyd &dstra (In-ming-lun), i.
78, 153 n. ; ii. 218, 219, 220, 263. heun-to — kandu, plant, i. 88. Hia, eastern and western, i. 9 n. Hian mountains, i. 89. Hiang - hu - koug - ch'ing, ' city of
scented flowers,' ii. 83 n. Hia-shing, "dismounting from the
chariot," stupa, ii. 153. Hidda (Hi-lo), city in Kabul, i. 34 ;
91 n., 95.
Hien-tau — India, i. 69. Hien-yuen-shia or Hwang-ti, em- peror, 2697 B.C., i. 3 n. 7 n. Hie-ts'un — Arya Parsvika, i. 98 n.,
105 n.
Hila (Hi-lo), mountain, i. 123. Hi-lo— Hidda, i. 34 ; 91 n., 95. Hi-lu-sih-mieu-kien — Rui-Saiuau-
gan. Himatala (Hi - mo - ta - lo) Chinese
INDEX.
339
Si we - shun - hia, Darah - i - aim in Badakhshan, i. 42, 156, 157, ii. 21, 290.
Hirnavanta country, i. 128 n., 134 n.
Hinayana or Lesser Vehicle, i. 24, 25, 29, 31, 36, 41 ; 24 n., 75, 104, 112, 119 n., 139 n., 172, 174, 176, 179, I So, 184, 187, 190, 191, 192, 200, 202, 207, 224,225, 228 n., 230, 231, 2T,6, 239; ii. 61, 67, 78, 81, 100, 181, 184, 186, 187, 191, 195, 201, 247,254,257, 261, 266, 267 n., 268, 270, 272, 275, 276, 277, 278, 279, 280, 288, 299
Hindukush or Snowy Mountains (q. v.), the Paropamisus of the an- cients, i. 39 n., 49, 50, 52, 53, 54, 56 n.
king — ayana, q. v.
tiinr/u or hiny-kiu, assafostida, ii. 283 n.
Jlin-uang-sliing-kiau S'dstra, i. 237.
hio-jin — those studying to become s ram anas, i. 152 n.
Hiranyaparvata (I-lan-na-po-fa-to), Mongir, ii. 185, 186, 187.
Hiranyavati (Hi-lai'-na-fa-ti), Chi- nese Kin-ho and Yu-kin-ho, the Ganclaki river, i. 52; ii. 32 u., 39 n.
Hissar province, i. 39 n.
Hi-sn, tribe of Turks, i. 40.
Hi-tsang — Harshavardhana, i. 2IO f.
Hiuen Tsiang, A.D. 599-664, called San-siang-fa-sse — Tripitakachar- ya,and called himself Moksha-deva and Mahayanadeva (Vie, p. 248, J. A. S. Beng., vol. Ii. p. 94 f), i. 13, 14, 16 ; I n., 2, 9 ; eulogium on, i. 2-6 ; at Kauiarupa, ii. 196, 197.
Hiung-nu, Turks, i. 16; 2OH-37 n. ; ii. 315, 316.
liiun-lu — perfume tree, ii. 265.
ho — the eighty inferior marks on a Buddha, i. 145 n.
Ho-han — Kuan country, i. 34.
ho-hwa — water-lily, i. 96 n.
Ho-lin — Khulm.
.Ho -li-sha-fa-t'au-na — Harshavar- dhana, i. 210.
Ho-li-sih-tni-kia — Khwarazm, i. 35.
Ho-lo-hu — Ragh iii Badakhshan, i. 42 ; ii. 249.
Ho-lo-hu-lo — Rahula.
Ho-lo-she-pu-lo — Rajapur!, i. 163.
Ho - lo - she - fa - fan - na — Rajyavar-
dhana, i. 210. Ho-lo-she-ki-li-hi — Rajagrfha, ii. 43,
165.
Ho-rno — Ormnz, ii. 278. Ho-nan, i. 18. Hu-pu-to-shi — Adbhutasma stupn,
i. 127. Hor - Parvata — Hari-parvata, in
Kasmir, i. 158 n. horses (excellent, shen), i. 20. horse (divine), kesi, a form of
Avalokitesvara, ii. 242. Ho-sa-la — capital of Tsaukuta, ii.
283.
Ho-si-na — Ghazna, ii. 283. Ho-nan-fu or Lo-yang, town,i. 15, 21. Ho-yun, a pilgrim, i. 10. Hrldayadhdrant (Sin-to-lo-ni), ii.
224. Hu — Uighnr people, i. 85 ; 32, 33,
76 ; ii. 302, 326. Hu-fa-p'u-sa — Dharmapala Bodhi-
pattva, ii. no, 171, 223. hull — a tree, ii. 32. Hulu river (Bulunghir ?), i. 19;
1711.
Humayu,n, emperor, i. 49 n. Hu-miug-p'u-sa — Prj.bhap3,laB6dhi-
sattva, ii_ 48. hiin man, the rills dividing fields,
ii. 21 n. Huns (of Byzantine writers) — Yetha,
Ephthalites, i.. 16. Hupian (Hu-pi-na). See Upian. Hu-sha — Wakhsh or Oxus river. Hu-shi-kien — Juzgana. Jiu-tsia'it — a tree, ii. 265. Hu-yueh — Chandrapala, ii.. 171. Hwa-chau, an island in the kingdom
of Hwa-siu, i. 2 n. Hwa-kong — Kusumapura, i. 207 n. H\vang-ti, first emperor of China,
i. 2 n., 7 n., 8 n.., 216 n. Hwftn-t'o-to, capital of Ta-mo-sih-
tch-ti, ii. 293. Hwan-yuenr a district in Ho-nan,
i. 4, Hwei Sang, a pilgrim, i. 15,84, 106,
108. Hwo or Hwoh — Kunduz country, i.
39, 42, 43 ; ii. 287, 288, 289.. HwQh-lo-mo — Gurma. Hwui-kin, a pilgrim, i. 23. Hwui-kiiifr, Buddhist pilgrim, i.
23, 26, 28, 31.
340
INDEX.
Hwui-wu, pilgrim, i. 23. Hwui-lih, i. 20. Hwui-ta, i. 26, 31, 33.
I.
ICY mountains — Muzart, i. 19. I-gu country — Katnul, i. 19. I-lo-po-ta-lo — £lapatra (naga), i.
'37- image of Buddha, ii. 322 ; walking,
i. 43-
Imaus mountains, i. 135 n. Indarab or Andarab ('An-ta-lo-po),
i-43- India, names of, i. 69 ; extent,
climate, 70 ; boundaries of, 90. Indra, ii. 36 n. Indrasila-grlha, i. 58 n. Indus river, i. 39, 103, 107. Indhyadri hills, ii. 257 n. Ing, river of Ho-nan, i. 4. Ing-chuen — Yu-chen in Ho-nan,
i. 2. ' inner palace,' Zanana (Chong-kong),
i. 23. In-po-kin — Yamgan in Badakhshan,
i. 42 ; ii. 291.
Introduction to the Si-yu-ki, i. 7. In-tu — name for India, i. 69. In-tu-ki — records of India, ii. 6l n. inundation miracle, ii. 131. Iron -gates — Kohlugha.i. 36, 37, 39 n. Iron-wheel king, i. 64. Isfijab, town in Turkistan, i. 29 n. Issyk-kul, Turkish name of Lake
Temurti or Lop-nur, i. 11 ; 25 n.,
28 n., 29 n.
Isterush&n, Sutrfshna, i. 31 n. Isvara (I-shi-fa-lo) Tsu-tsa'i, author
of the ' 0-pi-ta -mo -ming- citing -
lun, i. 112. Isvara (Tsz-tsaii), Mahadeva, i. 113,
115, 127 n. ; ii. 23. I-tsing, writer of Buddhist records,
i. 11. lOayovpos, town in OCdpffa, i. 147 n.
JADE handle (to move the), i. 4 n.,
jade stone, i. 21. Jaina sects, i. 144 n., 145. Jnjahuti— Chi-ki-t'o, a district in
Central India, ii. 271.
Jajapura, in Orissa, ii. 204 n. Jnlcutiban, ii. 147 n. Jalalabad, in Kabul, i. 91 n. JalalabM valley stupas, i. 55 n. Jalandhar (She-lan-t'o-lo), i 167 n.,
174 n.
jdlinas, twisted hair, ii. 176. Jamalgarhi, i. 1 14 n. jambu (chen-pu) tree, ii. 19 n.,
30. Jambudvlpa (Chen-pu-cheu), i. 32,
40, 64, 78 ; 13 ; ii. 16, 47, 88 u.,
89,95»96, 115, Ac. Jaminu or Jambu, town, perhaps
Jayapura, i. 165 n. Janaka, ii. 78 n.
Jannkapura (Ch'en-shu-na), ii. 78 n. Jarasandha-ka-baithak, ii. 181 n. Jarsu river, i. 29 n. Jdtakas (Pen-seng and Pen-seng-
sse), i. 124, 171 ; of the lion and
the pig, 196 n. jdti, modes of birth, i. 64 n. Java, probably Yamanadvipa, ii.
200 n. Jayapura (She-ye-pu-lo), perhaps
Jammu, i. 165 n., 166 n. Jayasena (She-ye-si-na), in Chinese
Shing-kiun, ii. 146, 147. Jerm, town in Badaksh&u, i. 42 n. Jota (Shi-to-yuen), the garden of,
ii. 4 n., 5 ; prince, son of King
Prase'tiajit, ii. 10. Jetavana (Shi-to-lin), in Chinese
Shing-lin, i. 44, 45, 46, 70 ; 2O2;
ii. 4, 8, 12, 13. Jhelam river, i. 163 n. JimutavUhana Bodhisattva (Shing-
yun), i. 210 n. Jiua or Channa (Ch'in-na) B6dhi-
sattva, in Chinese T'ong-sheu, ii.
218, 219, 220, 259. Jinamitra (Shing-yeu), ii. 171. Jin-jo-sien — Ksbanti-Rtshi, i. 121 n. Jin-kia-lan sanghariiina, i. 56 n.,
58 n.
Jinaputra(Ch'in-na-fo-ta-lo), in Chi- nese Tsiii-shing-tszu, author of
the Yu-ckie-sh-ti-lun-sldh, ii. 275. Jen-tang-fo — Dipankara Buddha, i.
92.
Jishnugupta, ii. 81 n. Jivaka(Shi-po-kia), in Chinese Neng-
hwo, i. 59 ; ii. 152. jivanjiva (Ming-ming), a bird, ii. 80. Jfi^nachandra (Chi-yueh), ii. 171.
INDEX.
Jndnaprasthdna Sdstra of Katya- yaniputra, i. 155 n.
Ju, river of Ho-nan, i. 4 n.
Ju-i — Manorhita, i. 98 n.
Jui-mo-to — Jumadha ?.
Ju-lai — Tathagata, i. 88.
Jumadha (Jui-mo-to), a district near Sir-i-pul, i. 48.
Jumna or Yamuna (Pn-na), i. 37.
Junagadh in Kathiawad, ii. 269.
Juzgana (Hu-shi-kien), i. 48.
Jyeshta (Shi-se-ch'a), month, i. 72.
Jyotishka (Ch'u-ti-se-kia), in Chi- nese Sing-li, ii. 167.
K.
KABHANDA or Kavandha (Han-pan- to), i. 89. Kabul, Kophen or Kophes, river,
i. 100 n.; 56 n., 67 n., 907* 91 u.,
97 n., 109 n. Kachha (K'ie-ch'a), ii. 264 n., 265 f.,
266 n. Kaehchhadi of Panini, i. 98 n., ii.
281 n.
Kafirnahan, river, i. 39 n., 40 n. ' Kaffir-log' — Buddhists, i. 91 n. Kahalganw, ii. 192 n. Kaikhusru, ii. 302 n. Kajanghele. See Ksjingha ; Kajan-
ghele Niyangame, ii. 193 n. Kajeri, village, ii. 193 n. Kajinghara (Kie-chu-hoh-k'i-lo), Ka-
jughira or Kajiiigarha, country in
Eastern India, i. 215 n. ; ii. 193,
198.
Kakavarnin, ii. 2 n. Kakupur, i. 225 n. kola — period of time, i. 71. Kala-i-Khum. See Khum. Kala-ka-sarai, supposed site of Tak-
shasila, i. 136 n. Kalapinaka (Kia-lo-pi-na-kia), town,
i. 58; ii. 177, 180. Kalasoka ('0-chu-kia), king, ii. 85,
n., 90 n., 102 n. Kali (Kie-li) raja, in Chinese — Teu-
tseng-wang, i. 121 n. Kalinga (Kie-ling-kia), ii. 207 f. kalpavriksha, wishing tree, i. 105
n.
Kalsi, in Jaunsar, i. 186 n., 187 n. Kalyana, in the Dekhan, ii. 255 n. kdmadhdtu (Yo-kiai), world of
desire, i. I n., 208.
Kamalanka (Kia-mo-lang-kia), ii.
200.
Kamaloka, ii. 22. Kamarupa(Kia-mo-lu-po), i. 215; ii.
195, 204 n. kambala (kien-po-lo), a woollen
cloth, blanket, i. 75. Kamul, i. 13, 19; polyandry in, i.
17 n.
Kana, father of Yasa, i. 53 n. Kanadeva — Deva Bodhisattva, i.
190 n.
kanaka (kie-ni-kia) trees, ii. 150. Kanakamuni (Kia-no-kia-meu-ni),
Buddha, i. 49 ; ii. 19. Kanakpur village, ii. 19 n. Kanauj, i. 43 ; 206 n. See Kanya-
kubja. Kauchanamala (Chin-kin-man), wife
of KunSla, i. 141 n. Kanchipura (Kien-chi-pu-lo) — Con-
jiveram, ii. 171 n., 228, 229, 230
n., 231 n. Kandahar — Gandhara (q. #.), i.
135 n-
kandu (heun-to), plant, i. 88. Kauerki coins, i. 65 n. Kang — Samarkand, i. 32 n. Kanhapur, i. 225 n. Kanishka-raja (Kia-ni-se-kia), i. 32,
103; 56 n., 117, 151 f., 156, 173,
175 n., 176 n. ; ii. 88 n., 99, 100
n., 103, 109 n. ; saiigharama (see
Jour. A. S. Seng., vol. xvii., pt.
i. p. 494), i. 103, 109. Kanjut, a Dard state, i. 299 n. Kanheri caves, i. 92 n. Kavoyifa — Kanauj, i. 206 n. Kan-su province, i. 12, 18 ; 24 n. Kanyakubja or Kanyakubja (Kuih-
niu-ch'ing and Kie-jo-kio-shr-
kw5), Kanauj, i. 205 f., 206 u.,
207, 217, 218 ; ii. 74. Kan-ying, Chinese general, i. 30. Kao-chang — Turfan, i. 13, 19, 25 ;
39 n-
Kao-Tsung, emperor, i. 6. Kapaladharina, Sai va, sect, i. 5 5 n., 76. Kapila, ii. 54 n., 223, 224 n. Kapilavastu (Kie-pi-lo-fa-su-tu), i.
17. 49 ; ii. 13, 18 n., 19 n., 167
n. , 290 n. kapinjala (kia-pin-she-lo) ch'i —
pheasant, ii. 33. Kapiia — Kia-pi-she,akingdom north
of the Kabul river, the Kapish
342
INDEX.
of the Muhammadans (Elliot,
Hist. Ind., vol. i. p. 47), i. 53, 54,
55 11., 56 n., 57 ; king of, i. 90,
91, 97, 98 136, 176 n. ; ii. 281. Kapisene. See Capissa. Kapitha (Kie-pi-tba), in Northern
India, i. 89, 2O2, 206 n. ; ii. 79. Kapotika (pigeuii) -convent, ii. 182,
183.
Kapul or Kavul — Kabul, i. 54 n. Kapurdagarhi, i. 114 u. Karakash river, ii. 320 n. Kara-khitai, people, i. 26 n. Karakorum mountains, i. 12 n. kardla (ha-la-li) cloth, i. 75. Kara-moto, town, i. 13. Karanda or Kalanda (Kia-lan-t'o),
ii. 159 n., 160. Karandahrada (Kia-lan-to-ch'i), ii.
165.' Karandavenuvana(Kia-lan-t'o-chuh-
yien), i. 60 ; ii. 159. Kara-nirus — Tuh-kiueh, or Turks,
i. 20 n., 37 n. Kara-shahr or Karshar, i. 13; 17 *>.,
18 n.
Kara-sou (of Klaproth) river, i. 90 n. Karateghin, river, north branch of
the Oxus, i. 39 n. Karatoya, river, ii. 194 n., 195 n. Karchu (?) (K'ie-p'an-t'o), ii. 299 n. karka (p'ing), ii. 65 u. karmaddna (tin-ss«), i. 99 ; 8l ;
ii. 96. Karna, king of Anga, ii. 187 n.,
201 n. Karnagarh,nearBhagalpur,ii. 191 n.,
201 u. Karnasuvarna (Kie-la-na-su-fa-la-
na), in Chinese Kin-'rh, a district
in Bengal, i. 210, 212; ii. 201. karpdra (kie-pu-lo), camphor, ii.
232.
Karsana town, i. 2OI n. Karshar or Karasharh, perhaps same
as Wu-i or Wu-ki and '0-ki-ni of
Hiuen Tsiang, i. 13. Karttika (Kia-la-ti-kia) month, i.
72. Karunarnava — AvalokitesVara, i.
60.'
kdsa (kia-she), plant, i. 46. Kas"anna (Ki-shwang-na ?), i. 26 n. Kasapura (Kia-she-pu-lo), i. 237. Kashania (Kiuh-shwang-ni-kia), i.
34, 35 °-
O, (kia-sha), brick or ochrey- coloured upper robe of the B<tud- dha priests, i. 53, 95 n. ; ii. 49, 273.
Kashgar (Kie-sha), i. 19, 90 ; ii. 298, 299, 306.
Kashtaharana-parvata — Mongir, ii. 1 86 n.
Kasia village, ii. 32 n.
Kasia regio of Ptolemy, ii. 299 n.
Kaffioi of Ptolemy, ii. 209 n.
Kasi country, i. 67.
Kasipur, town, i. 199 n.
Kasmir (Kia-shi-mi-lo), i. 116, 117, 134 n., 136-137, 143, 147, 148 t., 150 n., 156 n., 163, 165 n., 171, ^192, 196; ii. 312, 314, 315.
Kaffirfipta, Kd.cnrei/>a or Kda/JLeipa — Kasmir, i. 148 n.
Kasur, town in the Pan jab, i. 173 n.
Kdsyapa Buddha (Kia-she-po), i. 39, 48, 61, 66, 67, 68, 103 ; 48, 53 n., 76, 113, 121, 122, 124, 125, 137, 153, 238 n. ; ii. 13, 22 u., 40, 48, 55 u., 76, 113, 124,
125, 130, 131, 139, 143, 144, 162,
163, 164, I So, 223 n. Kasyapa and Kadru, i. 137 n. Kasyapapura or Kaa-n-dirupos — Kas-
inir, i. 148 n. Ivasyapiyas (Yin-kwong-pu) school,
i. 121. Kataghan or Kunduz (q. v.), i.
42 n.
Katak, ii. 205 n., 207 n., 303 n. Katra mound, at Mathura, i. 181 n. Kiityayana (Kia-t'o-yen-na), author
of the Abhidliarmajndnapras-
thdna ffdstra, i. 175, 176 n. ; ii.
254, 280. Katyayauaputra's Jiidnaprasthdna
S'dstra, i. 155 n. Kau-chang — country of the Uigurs,
i. 17 ; ii. 326 n. kau-ki — a fish, ii. 297. Kaundinya (Kiau-chiu-ju), i. 68 ; ii.
55 n., 121 n. Kauwambi (Kiau-shang-mi), i. 20,
68 ; 234, 235 ; ii. 21, 322. knustya (kiau-she-ye), coarse silk,
i. 75, 166.
Kaveri river, ii. 231 n., 237 n. Kaveripattauam, ii. 233 n. Ke, a fabulous horse, able to go a
thousand Ii a day, i. 4. Kebud, Keshbud, or Kebiid (Kie-pu-
ta-na) — Meheket, i. 33.
INDEX.
3*3
Kesh (Ki-shwang-na), i. 26 n., 35,
36. Kliadatu-bulak or Tough an Ashiban-
tu, i. 13 n.
khadira (k'ie-to-lo}, twig, i. 68 n. khakkharam or hikkala (ki-ka-lam),
the religious staff, i. 96 n. ; name
of a temple, i. 107. Khan of the Turks, i. 27. KMnabad, in Badakshan, i. 42 n. Khandagiri in Orissa, ii. 205 u. ,
206 n. Khara - M&nikpur, in Audh, i.
210 n.
Khasakas, Khasas. See Kie-sha. Khavandha? (K'ie-p'an-t'o), ii. 298,
303-
Khawak pass, ii. 286 n.
Kheda, in Gujarat, ii. 266 n.
Khetal or Borddhonkuti, in Dinaj- pur, ii. 194 n.
Khetas or Ketaksh, identC^ed by Cunningham with Siriihapura, i. 143 n.
Khie-tsi-shi-fa-lo— capital of 0-tin- p'o-chi-lo, ii. 276.
Khi-li-seh-mo— Khrishma, i. 42.
Khink-but, one of the Batuiyan images, i. 51 n.
Khiu-kai-tsai-in, the nine borders or islands, i. 3 n.
Khojend in Turkistati, i. 31 n.
Khoaspes — Knnar river, i. 97 n.
Khokand, a Khanate in Turkistan, i. 30 n., 31 n.
Khorasan, i. 35 n., 48 n.
Khorasmia — Khwarazm, q. v.
Khost (K'woh-seh-to), i. 43 n. ; ii. 287.
Khotan or Khutan (K'iti-sa-tan-na), in Chinese Ti-jeu, country, the Li-yul of Tibetan writers, i. 10, 13, 14, 15, 19, 25, 78, 84, 86, 88, 91, 106 ; 287 ; letters, i. 89 ; ii. 308; river Yu-tien, i. 13; 194; ii. 301 n., 307 n., 320 n.
Khotlan, Khotl, Kutl, or Khatlan (Kho-to-lo), i. 40 n., 41 n.
Khousta or Khost, q. v. (K'woh-seh- to), i. 43 n.
Khozdar, ii. 277 n.
Khrishma or Kishm (Khi-li-seh- mo), i. 42 n. ; ii. 289-291.
Khuddakanik&ya, ii. 164.
Khulm (Ho-lin), i. 40 n., 43.
Khulin river, i. 43 u.
Khum or Kala-i-Khum, capital of
Darwaz, i. 41 n. Khutan, see Khotan. Khwarazm (Ho-li-sih-mi-kia), i.
35- K'i, family name of the Chau, i.
2.
Kia'i-hien — 6ilabhadra, 'sage of moral
conduct,' ii. HO, 171. Kia-lan-t'o - chuh - yuen — Karanda-
venuvana, ii. 159. Tcia-lan — sangharama, i. 92. Kia-la-ti-kia — Karttika. Kia-lo-pi-na-kia — Killapinaka. Kia-mo-lang-kia — Kamalanka, ii.
200.
Kia-rno-lu-po — Karnarupa, ii. 195. kiang — amber, i. 89 n Kia-ni-se-kia — Kanishka. Kiao-so-lo — Kosala, i. 44; ii. 186. Kiao-ta-mo — Gautama, ii. 35, 151. Kia-pi-she— Kapisa. kia-sha — kashaya robe, ii. 49. Kia-she-po — Kasyapa, ii. 113. Kia-shi-mi-lo — Kasmir, i. 136, 147,
148.
Kia-shi-pu-lo — Kusapura, i. 237. Kiau-ming — S'ilpasthdna vidyd. Kiau-shang-mi — Kausilmbi. kiau-she-ye — kauseya, silk, i. 166. Kia-ye, Mount Gaya, ii. 113. Kia-ye-kia-she-po — Gaya-k&syapa,
"3-
Kia-she-po-fo — Ka.syapa Buddha, ii.
48.
K'ie-ch'a — Kachha, ii. 265. K'ie-ch'a— Kheda (?), ii. 266 n. Kie-chi — Gachi or Gaz (q. v.), i. 49. Kie-chu-hoh-k'i-li — Kajughira or
Khajiiighara, ii. 1 86, 193. Kie-jo-kio-she — Kanyakubja, i. 205. Kie-la-na-su - fa - la - na — Karnasu-
varna.
Kie-li — Kali, i. 121 n. Kie-ling-kia — Kalinga. kie-ni-kia — kanaka trees, ii. 150. K'ien-kwei, Prince, i. 23. kien-po-lo — kambala. Kien-t'o-lo or Kien-t'o-wei, Gand-
hdra, i. 31. K'ie-p'an-t'o — Khabandha or Kar-
chu, ii. 298, 303, 305. Kie-pi-lo-fa-su-tu — Kapilavastu, ii.
13-
Kie-pi-tha — Kanitha, i. 202. kie-pi-ta, — kapittha fruit, i. 88.
344
INDEX.
K'ie-pu-ta-na — Kebud, q. v. kie-pu-lo — karp&ra, camphor, ii.
232. Kie-sha— (?) Kashgar, i. 14, 26, 28 n.;
ii. 298, 299, 304, 306. Mh-fu-to — boots, ii. 280. Kih-meh — Kucha, i. 24 D. Ki-jou-i — Kanauj, i. 43. Kikana (Ki-kiang-na), ii. 282. Ki-kiang-ua — Kikana, ii. 282. Ki-ku-to — Anathapindada, ii. 4, 5. Kihtt, ii. 277 n. Ki-li-seh-mo — Krishma or Kishm,
ii. 283, 289, 290, 291. Ki-li-tho-kiu-ch'a — Grldhrakuta, ii.
152.
Ki-li-to— Kritiyas, i. 150. Kin-chi-pu-lo — Kanchipura, ii. 228. Tcindru — olibanum, ii. 265 n. king — sfitras, i. 80. Kiug-ki — Gangi, i. 122. King-kia — Ganges river, i. n. King-pu — Sautr&ntika school, ii.
302.
Kin-ho — golden river, ii. 39. Kin-hu — Upagupta, i. 182 n.; ii.
88 n. Kin-hwui — Sthiramati, ii. 171,
268. Ki-ni-kia — Kanika, or Kanishka,
i. 32.
Kinnaras, ii. 69. kin-po-lo — kumbhiras, crocodiles, ii.
49-
Kin-'rh — Karnasuvarna. Kin - she - poo - lun — Kdsha Karaka
tfdstra, i. 193.
Kin-shi — Suvarnagotra, i. 199. kin-t'i — ghantd, ii. 96. Kio-ho-yen-na — Kubadian, q. v. Ki-pin, Cophene, or K&bul, i. 27,
100 ; mistake for Kia-shi-mi-lo,
i. 147 n.
Kirghizes, i. 27 n. k'i-sang — to bow to the ground, i.
85 n.
Kishm. See Khrishma. Ki-shwang-na — Kesh, q. v. Ki-to-lo, conquest of, i. 100 n. k'i-te — adbhuta, i. 127 n. Kiu-che-lo — Gurjjara, ii. 267. K'iu-chi — Kuche, q. v. Kiueh-yu or Kong-yu, city, i. 89. Kiuh-shwang-ni-kia — Kashania, '/. v. Kiu-kia-li— Kukall. Kiu-kiu-ch'a-'o-lan-mo, ii. 95.
Ki'u-ki'u-cha-po-t'o-shan(Kukkuta-
padagiri), ii. 142. Kiu-lang-na — Kuran in Badakshan,
i. 42 ; ii. 292. Kiu-li-kia — Kulika. Kiu-liu-po-t'o-shan — Gurupadagiri,
ii. 142.
Kin-lu-to — Kuluta. K'iu-lu-sa-pang, i. 56 n. Kiu-mi-t'o — Kumidha, q. v. Kiu-na-mo-ti — Gunamati B6dhi-
sattva, ii. 104. Kiu-na-po-la-p'o — Gunaprabha, i.
190. Kiu - pi - shwang - na — G6vis"ana, i.
199.
Kiu-po-li— Gdpall. Kiu-sa-tan-na — Khotan, ii. 308. K'iu-sha — Ghosha, i. 142. Kiu - she - po - lun — Nydydnusdra
Sdstra, i. 160 n. Kiu-shi-lin-kia — Gosringa mount,
ii- 3I3-
Kiu-shi-lo — Ghoshira, i. 236. Kiu-shi-na-kie-lo — Kusinagara, ii.
Kiu-yi, a Chinese work, i. 30 n.
Kizil-kum desert, i. 32 n.
kUsas, five, i. 152 n., 154.
Kling boys, ii. 208 n.
Kohlugha or Kalugah, Iron Gates,
i. 36 n.
Kokali. ii. 9 n. Kokcha river, i. 42 n. Koko-nor, i. 13 n. Kolkhi nation, i. 35 n. Ko-li-ti — Hariti, mother of demons,
i. no n.
Koluka— Kuluta, i. 177 n. Kondinya, disciple of Buddha, i.
121 n. Kong-kin-na-pu-lo — Koiikanapura,
"• 235, 253. Kong-u-t'o — K6ny6d ha. Kong-yu town, i. 29. Konkanapura — Kong-kin-na-pu-lo, „ ii. 253 f. Konyodha (Kong-u-t'o), perhaps
Ganjam, ii. 206. Kophen or Kdphes, Kabul river,
i. 109 n.
Koriiiga, ii. 207 n. Korla, town, i. 13. Korla, i. 18 n. Kosala country (Kiao-sa-lo), or Ay6-
dhya, i. 44 ; ii. 209 f., 214 n.
INDEX.
345
Kosala, Southern, ii. IOO n. Ko-sang-chuen, a Chinese work, i.
12. ' Kfohakarahd S'dstra (Kiu-she-pao-
^lun), i. 193.
K6shastld S'dstra, i. 193 n. Kotesvara in Kachlia, ii. 277 n. Krakuchchhanda(Kia-lo-keu-ch'un-
t'o), a Buddha, i. 48 ; ii. 18, 19. Krishma or Kishm (Ki-li-seh-mo),
ii. 289.
Kfislinapaksha (He-fen), dark fort- night, i. 71.
KrtshnS, river, ii. 217 n. Kritiyas (Ki-li-to), Ch. Mai'-te,
bought people, inhabitants of
Kasmir, i. 150, 156 f. krdsa (keu-lu-she), a distance, i. 70. kshatia (t'sa-na), smallest measure
of time, i. 71. Kshanti, Rishi (Jin-jo-sien) Bodhi-
sattva, i. 121. Kshattriyas (T'sa-ti-li), i. 76, 82, 89 ;
ii. 256, 270.
Kshitigarbha Bodhisattva, i. II n. kshauma (t'so-mo), linen, i. 75. Kshunadeva (T'seu-na), ii. 284. Kuan (Ho-han), country, i. 34. Kuan-nftn — Japanese name of Ava-
lokitosvara, i. 60 n. Kubadian — Kio-ho-yen-na, i. 40. Kucha or Kuche (K'iu-chi), i. 19,
78; i8n., 19,24; ii. 67 n., 313,
314..
ku-ch'i — amber dish, ii. 129. Ku-hwan-ch'a — Gokantha convent
i. 1 86. Kuih-niu-shing — Kanyakubja, i.
209.
kuin-chi-kia — kundikd. Kujjasobhita (?), ii. 74. Kukaii (Kiu-kia-li), Bhikshuni, ii.
9 ; ditch, 9. Kukkutapadagiri (Kiu-kiu-ch'a-po-
t'o-shan), Chinese, Khi-tso-shau, i.
6n. ; ii. 95 u., 142, 223 n. Kukkutapada vihara, ii. 142 n. Kukkutarama (Kiu-kiu-ch'a-'o-lan-
mo), ii. 95.
Kulab, part of Su-man, i. 40, 41 n. Kulika (Kiu-li-kia) village, ii. 175. Kul-i — Pamirkulan lake, ii. 297 n. Kuliita (Kiu-lu-to), the district of
Kulu, i. 177, 178 n. KuinSra (? Chi-mo-lo), in Southern
India, ii. 231 n., 232 n.
Kum^ra (Keu-rno-lo), Bhaskaravar- m&, king of Kamarupa, ii. 196, 197, 198.
Kumarajiva (Keu-mo-lo-shi), ii. no n.
Kumaralabdha (Ku-mo-lo-lo-to or Tong-sheu), L 139 ; ii. 218, 301.
Kumararaja — Sri Harsha of Katiia- rupa, i. 213, 215, 216, 218.
Kum&rila-padah, ii. 142 n.
Kumaun, i. 198 u.
Kumbhaghonam, town, ii. 231 n.
Kumbhdn stdpa, ii. 65 n.
kumbhiras (kin-po-lo), ii. 49.
Kumidha — Kiu-mi-t'o, i. 41.
Ku-mo-lo-to-to — Kumaralabdha, i. 139 n.
Kunala (Ku-na-lang), Prince, i, 139 f., 140 n., 141 n.
Kunar river, in K&bul, i. 90 n.
kundikd (kiun-ch'i-kia), water ves- sel, ii. 170.
Kunduz or KataghSn (Hwoh), i. 39 n., 42 ; ii. 287, 288, 289.
Kunduz, or Southern Surkhslb river, i. 43 n.
Rung — original name of Fa-Hian, i. 11.
Kung-siin, i. 13, 25.
Kang-shing — citadel or royal resi- dence, i. 98 n.
Kunkuma (Yuh-kin-hiang) stupa, ii. 125, 126.
Kuram valley, i. 43 n.
Kurana (Kiu-lang-na),in Badakshan, i. 42 n. ; ii. 292.
Kurgan-tube plain, i. 41 n.
Kurkih&r, ii. 142 n.
Kurudvipa, one of the four conti- nents, i. ii.
Kurukshetra, 5. 184 n.
Kurus6na-ka-gadh — Karnasuvarna, i. 210 n.
kusa, grass of good omen, i. 62.
Kusagarapura(Kiu-she-kie-la-pu-lo), ii. 149, 165.
Kusanabha, i. 209 n.
Kusanagara. See Kusinagara.
Ku.sapura or Kusabhavapura, i. 237 n.
Kushan town, perhaps the capital of Kapis"a, i. 56 n.
Ku.shana (Kwei-shwang), i. 56 n.
Ku-shi — Kusinagara, ii. 161.
Kusigr&maka, Kusinagara (Keu- shi), Kusinagari, Kusin3,ra (Km-
346
INDEX.
shi-na-k'ie-lo), i. 61, 52 n., 132,
133.; ii. 31, 40, 41, 69, 73, 90, 161. Ku-sse, — Ku-sse-ti, the ancient land
of the Uigurs, ii. 326 n. Kustana (Kiu-sa-ta-na) or Khotan,
ii. 308, 309, 311, 314, 315, 316,
318, 319, 322, 324. Kustana, the child, ii. 311. Kusumapura (Keu-su-mo-pu-lo),
in Chin. Hwa-kong, capital of Kan-
yakubja, i. 207 f. ; ii. 83, 85, 86. kuta, ii. 67 n. Kiitl. See Khotlan. Kuvera — Vaisravana, ii. 69 n. Kwa-chau, i. 19 ; 17 n. Icwai-i — sarana, ii. 64 n. Kwang-cheu — Amsuvarman,ii. 81 n. Kwang-chou, town, i. 81, 82. Kwang-pih — S'atasdstra vaipulyam,
i. 231.
Kwang-po — Vyasa, ii. 148. Kwang-yeu — Prabhamitra, ii. 171. Kwan-lo, divination of, i. 95. Kwan-shai-tsz'-tsai, Kwan-shai-yin,
Kvvan - tsz' - tsai, or Kwan-yin —
Avalokitesvara, i. 19 ; 127 n.,
128; ii. 172, 173, 183, 184 n., 195,
224, 225, 257.
Kwang-ye — " Desert" vihslra, i. 67. Kwei'-tseu-mu — Hariti, i. Ill n. Kwei-shwang — a tribe of the Yue'i-
chi, i. 56 n.
Kwen-lun mountains, i. 12 n. K'woh-seh-to — Khost, ii. 287.
labour, forced, i. 87.
Lae-lih — Lara or Malava dynasty,
i. 16, 91, 100. Ladakh, not to be identified with
Yu-hwui or Kie-sha, i. 14. La-fa-ni — Lavani, ii. 23. la-fo — lava, salt, ii. 23 n. Laghman — Lau-po, vulg. for Lam-
gh&n, i. 90 n. Lahor, or Lohawar, near the Ravi,
i. 167 n., 173 n. Lahul (Lo-u-lo), i. 177. Lajvvard, town in Badakshan, i.
42 n. Lakorian, or Lakuva, ruined city
near Kilat, ii. 277 n. lakshana (siang), marks on Buddha,
i. 102 n., 1 88 n. Lakhuau, in Audh, i. 210 n.
Lala or Lara, lord.
Laras, Vrfjjis of Vaisalf, 5. 108 n.
Lamghan (Lan-po), Lampaka, in
Kabul, i. 56 n., 90, 91 n., 164. Aa.fj.ird.Tai, Aafj.pd.rai, "Aafj.Tra.yai —
the Lampakas, or Murandas, i.
90.
Lan-chau, city, i. 18. Langala (Laug-kie-io) country, ii.
276, 277.
lang-nao-hiang — camphor, ii. 232. LaAMvatdra S&tra (Ling-kia-king),
ii. 251, 252 n. Lan-mo — Ramagrama, i. 50 ; ii. 25,
26.
Lan-po — Lamghan, i. 164. La Paz pearl-fishery, ii. 251 n. lapis-lazuli dish, i. II, ii. 129;
(lieu-li), ii. 149 ; mines, i. 42 n. Lara or Lala (Lo-lo), i. 100 ; ii.
266 n.
Laras ( Northern and Southern), i. 16. Larika, Mount, ii. 251, 252 n. Laou-Tseu, i. 94. Lau-Shan, i. 82. lava (la-fo), measure of time. Lavani (La-fa-ni), ii. 23, 24. law, administration of, i. 83 f. Leu-Ian, same as Na-fo-po, ii. 325. Lhoyal, Tibetan name of Lahul, i.
177 n. Liang-chau, in Kan-suh, i. 18; 17 n.,
51-
Lichchhavis (Li-che-p'o), i. 13, 52, 55 ; ii. 67 n., 70, 73, 77 n., 81.
Lien-hwa — Padmavati, 141 n.
lih — chestnut, i. 88.
It-ko — a vegetable, i. 82.
Li-I, prefect, i. 83.
likshd, a very small measure, i. 70.
Lilanjan river, ii. 112, n. 138 n.
Li-mi — Mahachampa, ii. 200.
Ling-chi-tse, i. 97.
Ling-Tda-ldng — Lanka, or Lankava- tdra SUtra, ii. 251.
Ling-shau mountains, i. 27 ; 25.
Ii — pear, i. 88.
Lin-hwa-sih — Utpalavarma, i. 204.
Lin-tsze, in Shan-tung, i. 93.
Li-po-to — Revata, Ayushmat, ii. 74.
Li-shan mountain, where Shun was tilling the ground when Yao came to call him to the empire, i. 2.
Liu, house of, i. 83.
Liu-li — Virudhaka, i. 48.
liu-li — lapis-lazuli, ii. 129, 149.]
INDEX.
Litsabyis (?), Lichchhavis, ii. 70 n. Little Vehicle. See Hiuayana. Li-yul — Khotan, i. 13, 87. Lob-nor, i. 90 n., 12 n. Lo-bu-lo — Rahula, ii. 67. Lo-i or Ro-hi country — Afghanistan,
i. 36.
Lo-in-ni-lo — RShinila (?), 95, ii. 184. Idkandtha, lords of the world, i.
10 u., 22. Lokottaravadins (Shwo - cb'uh - shi-
pu) school, i. 50. LongLir (Lau-ki-lo?), ii. 277 n. Lo-mo-in-tu — the. Helmand valley,
ii. 283.
Lo-lo — Lara or Lala, ii. 266 n. Lop, deserr, i. 12, 24 n. ; river, i. 25 u. loquat (p'i), i. 89.
Lo-tai-sz-pi-mi — Radha-Sv&mi, i. 56. Lo-to-wei-chi — Kaktaviti sanjjha-
rama, ii. 202. Lo-u-lo — Labul. lotus (ho-hiva), i. 96 n. Lo-yang, city, i. 15, 18, 84, 86. La country, i. 4 n., 66 u. Lu-bi-ta-kia — Rohitaka, i. 127. Lu-k\vong subdued the Tartar.*, i.
85.
Lumbini garden, i. 50 ; ii. 23, 24. lun — discourses, i. 80. Lung district or mountains, i. 22,
23.
Lung-siang pate, ii. 32 n., 40 n. lun-icany — chakravartin, ii. 124. Lu-shi convent, ii. 318. Lu-ye — deer forest, ii. 45.
M.
Ma-shin g — Asvajita, ii. 150. Madawar (Mo-ti-pu-lo) or Mandor,
in Rohilkband, i. 190 n. Madhava (Mo-t'a-p'o), ii. 104, 105,
107, 108.
madhuka (mo-t'u-kia), fruit, i. 89. Madhyad6sa (Chong-kwe), i. 37. Ma.dhya.nta Vibhdga S'dstra (Chung-
pin-fen-pi-lun), i. 226. Madhyantika (Mo-t'ien-ti-kia), third
patriarch, i. 53 n., 134, 156 n. ;
arhat, i. 149, 150. Madra tribe, i. 166 n. Ma-dros-pa (Ch. Wu-je-nao), ii. 41,
155".
Magadha (Mo-kie-t'o), i. 54, 55, 144 n., 168, 215; ii. 76, 77, 81, 87, 90, 104, iiS, 138, 139, 140, 149
n., 155, 160, 161 n., 176, 184,
196, 206 n., 260. Magha (Mo-k'ie), month, i. 72. Mahabhadra river, i. 1 88 n. Mahabodhi sangbarama, ii. 133. Mabab6dhi tree (Mo-ho-p'u-ti), i. 10. Maha-Brahmaraja(Fan), i. 203, 204. MahabrahmS, sabauipati, ii. 127. Mahachampa (Mo-lio-cben-po), Ch.
Lin-i, in the eastern peaiusula, ii
200.
Mabachina, i. 216 ; ii. 198. Mabadeva (Mo-ho-ti-p'o and Ta-
tien), ii. 74. Mahadeva hill, ii. 190. Mahadeva, a priest, i. 150. MahMeva rajas, ii. 230 n. Mabakala(Chin-wong) — Vaisravann. Maha-Kasyapa (Ta-kia-she-po), ii.
142, 161. See Kasyapa. Maha-li,kingof the Licbchhavis, i. 13. Mahainandala, ii. 2 u. Mahamaya (Mo-ho-mo-ye), ii. 15, 38. Mahamudgalaputra, i. 39. Mahanadi river, ii. 66 n., 209 n. Mahanama (Mo-ho-nan), ii. 55 n. Mahananda, ii. 94 n., 102 n. Mahapadma, ii. 94 n. Mahdparinin-dna SAtra, i. 124 n. Mabaprajapati (Mo-ho-po-lo-she-po-
ti), i. 4A, 49 ; ii. 22 n., 143 n. Maharashtra (Mo-ho-la-ch'a), ii.
255 f-
Maharatnadvipa island, ii. 253- Mahasala Saddharma (Mo-ho-sa-lo),
ii. 2 n., 63. Mahasali, ii. 82 n. Mahasariighika (Mo-ho-sang-k'i-pu
and Ta-chong-pu) school, i. 70,
71 ; 121, 162 ; ii. 287. Mahdsanglia, ii. 165. Mahasara (Mo-ho-sa-lo), ii. 63 n. Mahasthanagadh, in Bengal, ii.
194 n.
Mahasthavira school, n. 15. Mahavana (Mo-ho-fa-na and Tu-lin)
sangharama, i. 124 ; site of, i. 44,
and note. Mahdvibhdsha S'dstra (Ta-pi-p o-sha-
luri) of Buddhadasa. Mahavira — Jaiua Tirthamkara, i.
145 n.
Mahavihara, i. 76. Mahaviharavasina (Mo-ho-pi-ho-lo-
chu-pu), school, ii. 247. MahavrIkshaRlshi(Ta-shu-sin),i.2o8.
348
INDEX.
Mahayana (Ta-cliing), the Great Vehicle, i. 25, 27, 36, 41, 56, 70, 84: 91, no, 112, 113, 120, 137, 146, 147, 160, 176, 177, 180, 181, I9I» r97> 20I> 207> 225» 226, 227, 228,229; "• 64 n., 65, 78, 81, 82, loo, 103, 104, 133, 182, 195, 208, 210, 212, 221, 224 n., 229, 247, 254, 257, 260, 264, 266, 269, 270, 273, 275, 277, 281, 284, 288, 308, 309.
Mahdydna Sfitrdlankdratikd (Chwong-yan-ta-sbiug-king-lun), i. 226.
Mahe"ndra (Mo-bi-in-t'o-lo), ii. 91, 92, 231 ; brother of A.soka, ii. 246 f.
Mahendragiri, ii. 209 n.
MahendrainalS, ii. 207 n.
Mahesvaradeva (Ta-tseu-t'sai-tien), god, i. 114, 202; ii. 44, 119, 127, 262, 263, 276, 277.
Mahesvara (Mo-hi-sheu-lo) temple, i. 223.
MaheSvarapura (Mo-hi-shi-fa-lu-po- lo), in Central India, ii. 271.
Ma-Agags-pa — Aniruddha, ii. 38 n.
Mahl (Mo-ho) river, ii. 139, 142, 260, 269.
Mahirakula or Mihirakula (Mo-hi-lo- kiu-lo), iu Chinese Ta-tso, king of Kas"mir, i. 119 n., 120 n., 167, 168, 169, 170, 171.
Mabisasaka (Mi-sha-se), Ch. Fa-ti- pu, school, i. 121, 226.
Mai-lin — Vikritavaua convent, i. 162.
Mai-te — Chinese for Kritiyas, inha- bitants of Kasmir, i. 150 n.
Maitreya (Mei-ta-li-ye) Bodhisattva. i. 29, 30, 68, 78, 79 ; 134, 137, 155, 226, 227, 228, 238 11 ; ii. 22 i)., 46,47, 119, 120, 142, 143, 144,
215, 220, 223, 224, 225, 226, 22i>,
254, 275 n., 313. Maitribala (TVz'-li) Bodhisattva, i.
127 ; ii. 213.
Majjima, a missionary, i. 134 n. makara (ma-kie) fish, i. 102 ; ii. 125. Makhaxlewa, ii. 74 n. Makha'i (Mo-ho-yan) desert, ii. 325 n. Malaik&rram or Kumbhagbonam
city, ii. 231 n. Malakiita (Mo-lo-kiu-ch'a, and Chi-
mo-lo), ii. 230, 231 n., 232 n.,
233 n. Malasa or Sampaha, i. 199.
Malava (Mo-la-p'o), i. 16 ; ii. 260,
265, 268. Malaya (Mo-lo-ye) mountains, ii.
232, 233 ; Malayagiri, ii. 252 n. Maldive islands, ii. 252 n. Malla (Mo-lo) tribe, ii. 36 n., 37, 38,
39. 41.
Ma-uiing — AsVaghosha, ii. 100 n.
Man people, ii. 198.
ma-nao — cornelian dish, ii. 129.
Manava (Mo-na-p'o), a young Brah- man, ii. 176.
Maneya, ii. 29 n.
Mangala (Mong-kie-li), Mangalavor, or Mungali in Udy£na, L 121 n.
Mangifera Indica. Arnratree, i. I96n.
Mang-men Pass, i. 89.
mdni (mo-ni), gem, i. 72, 74.
Manikyala tope, i. 136 n., 145 n., 146 n.
Manirata or Manorhita.
Manjusri (Man-chu-shi-li, and Cli. Miu-kia-ts'iang p'u-sa), i. 39, 56 ; 1 80 ; ii. 220.
Man-kea — Madrid^vi, i. 98.
manners of the Hindus, i. 83.
manners of Nepal people, ii. 80.
Manorhita (Mo-nu-ho-li-ta, and Ch. Ju-i) or Manirata, i. 98, 105.
Manushakritiyas of Kasmir, in Chi- nese Ma'i-te, i. 156 n.
Mara (Mo-\vang), i. 54, 59, 62, 99 ; 182 n. ; ii. 21, 53, 59 n., 69, 70, 71, 121, 124, 132, 133, 154, 157.
Mara's temptation, ii. 69.
lila.pa.Ka.v5a. — Samarkand, i. 32 n.
Maratha country, ii. 255 n.
mdrga, way or means, ii. 105.
Margasirsha (Mo-kia-shi-lo), mouth, i. 72.
Margiana, Margus (Mo-hiu), i. 97.
Marpo (Mo-lo-po), Ladak, i. 178 n.
marriage rites, i. 54 ; with a flower, ii. 84.
Masar, ii. 63 n., 64 n.
Ma-shing — Asvajita, ii. 175.
Master of the law (San-tsiaug-fa-sse) Tripitakacharya — Hiuen Tsiang, i. 2.
Masura (Mo-su-lo) saiigh&ratna, i. 124, 125.
Mathuri (Mo-t'u-lo), i. 37 ; 179, I Si n., 182 n., 191 n.; ii. 74; inscrip- tions, i. 11.
Matipura (Ma-ti-pu-lo), in RohiU khand, i. 189, 190, 191 n.
INDEX.
349
Matrfjeta (mother-child), ii. loo n. mats, i. 75.
Matsya or Virata country, i. 179 n. mau-che — mCcka fruit, i. 89. Maudgalyayana (Mti-te-kia-lo) Bod-
hisattva, Ch. Teu-tsu, same as
Maudgalaputra, i. 39, 187; ii.6, 175. mau-hu-li-to — mukfirta. Maurya — Moriyan, q. v. May& (Mo-ye), mother of Buddha,
ii. 15, 16, 23 n., 38, 39, 130. Mayapuri or Mayura (Mo-yu-lo),
Haridvara, i. 197 n. maytiras, peacocks, i. 128 n. Mayura-raja (K'ong-tsio-wang), i.
126 n.
measures of length in India, i. 70. medicines, i. 86. Megasthenes, i. 12 n. Me'i-ta-li-ye-p'u-sa — Maitreya Bod-
hisattva, ii. 47. Mencius, ii. 210 n. merchant chief — srcslitM, ii. 125. metempsychosis, i. 83. meu-che — m6cha. Mid-India, i. 30, 48, 78. Middle Vehicle, ii. 100. Midnapur, ii. 206 n. Mihirakula v. Mahiraknla. Mimma'sconventat ValabLJ, ii. 267 n. Mi-mo-kia — Maghiau. Minagara, ii. 272 u. Ming, king, i. 87. ming — vidyds. ming-ming bird, ii. So. Ming-fo-chau, the laud of Kau-
chang, ii. 326 n.
Ming-pin — Bliavaviveka, ii. 223 n. Ming Ti — Chinese Emperor (A.D. 58-
76), dream of, i. 30. Mithila, ii. 78 n., 199 n. Miu-ki-ts'iang-p'u-sa — ManjusVi B6-
dhisattva, ii. 22O. m6cha (mau-che) fruit, plantain, i.
88; ii. 66, 163. N.68ovpa, Mathura, L 179 n. Moh, city, i. 80. Mohana-nadi, ii. 139 n. Mohani, ii. 112 n.
Mo-hi-in-t'o-lo — Mahendra,ii. 91,92. Mo-hi-lo-kiu-lo — Mahirakula. Mo-hi-shi-fa-lo-pu-lo — Mahesvara-
pura, ii. 235, 271. Mo-hiu — Margiana. Mo-ho — Mahl river, ii. 139. Mo-ho-chen-po — Mahachaui pa.
Mo-ho-la-ch'a — Maharashtra, ii. 255. Mo-ho-pi-ho-lo-chu-pu — MahaviLa-
ravasina school, ii. 247. Mo-ho-sa-lo — Mahasala, ii. 63. Mo-kia-shi-lo— Margasirsha. Mo-k'ie — Magha month. Mo-kie-t'o — Magadha, ii. 8 1, 82. Moksha ( Wu-che), Mah^parishad, i.
52, 55, 214 ; ii. 261. Mo-la-p'o — Malava, ii. 260. Mo-lo— Malla, ii. 38. Mo-lo-kiu-ch'a — Malakuta, ii. 186. Mo-lo-so, perhaps for Mo-lo-po —
Marpo or Ladak, i. 178. Mo-lo-ye — Malaya, ii. 232. Mo-na-p'o — M.inava. Mong lake, i. 3 n. Mongir — Hiranyaparvata, ii. 186 n.,
190 n.
Mongols, i. 17. monkey ascetic, i. 234. Mora, a grass-cutter, ii. 123. Moriyan (or Maurya) dynasty, i. 17 ;
128 n. M6riyanagara, city founded by the
Sakya youths, i. 17. Mo-su — Masura sanghar&ma, i. 1 24. Mo-t'a-p'o — Madhava, ii. 104. Mo-te-kia-lo-tseu — Mudgalaputra, ii.
6, 175-
Mother-child — Matrfje'ta, ii. 100 n. Mo-t'ien-ti-kia — Madhyautikaarhat,
i. 149.
Mo-ti-pu-lo — Matipura. Mo-t'u-lo — Mathuia, i. 179. Moulmien image of Buddha, i. 51 n. mo-tu-kia — madhuka fruit. Mo-yu-lo — Mayapura, i. 197. Mrigadava, deer garden, L 47 ; ii.
45 n., 51 n., 54 n. Muchilinda (Mu-chi-lin-t'o), Chinese
Wen-lin, i. 63 ; ii. 41, 128, 131. Mudgalagiri, Mongir hill, ii. 186 n. Mudgalaputra (Mo-te-kia-lo-tseu),
Mudgala, the great, Pali Mugalan,
i. 38, 39 ; 180, 183, 187 ; ii. 175,
176, 177 n., and Maudgalyaya-
naputra, i. 40, 59, 61, 108 ; 235 ;
ii.6, 7,9, 161, 178, 188. Mughian (mi-nio-kia) country, i. 33. Mu-ho — Amu river, i. 36 n. muh'&rta (mau-hu-li-to), division of
time, i. 71. mu-i — apricot, i. 87. Mfilasthanapura (Mu-lo-san-pu-lo),
Multan, ii. 274.
350
INDEX.
mulberry seed, ii. 319. Mu-lo-san-pu-lo — Mulasthanapura,
ii. 274.
Munda or Eraka rock, i. 14511.; ii. 211. Muhg king, i. 176 n., and 242. Mungali (Mung-kie-li), Maiig;»la, or
Mungali, Mangalavor, i. 99 n. ;
121, 124, 133. Muug-kia-li — Mungali in Udyana,
i. 121. Mung-kin — Talikan or Munjan
country, in Badakshan, i. 42 ; ii.
288, 289. Mufijau (Mung-kin), in Badakshan,
i. 42 n. ; ii. 288, 289. Murali mountain, ii. 144 n. Murandas, natives of Latnpaka, i.
90 n. Murdhabhishikta (Hwan - ting - pu)
school, ii. no n. Murghab valley, i. 48 n. mustard seed — Sinapis glauca, i. 87. Musur-aola, Mongol name of Liug-
sb&n mountains, i. 25. M u-te-kia-lo — Maudgaly ayana. Muzart, Icy mountains, i. 19. Mwan-chu — Purnavarmai aja, ii. 1 74. Myn-bulak, or Thousand springs, i.
27 n., 28 n. myrobalam emblica — mdcha fruit, i.
163 u.
N. NADiKAsYAPA (Nia-ti-kia-she-po\ ii.
US, I3°-
Na-fo-po — Navapa, ii. 325. Na-fo-ti-p'o-ku-lo — Naradevakula. Nagas (Na-kie), i. 5 n., II, 63 f.,
130 f., 136, 149 f., 159, 201, 237 ;
ii. 27, 321.
Naga Anavatapta, ii. 41. Naga Apalala ('0-po-lo-lo), i. 122. Naga-Dasaka, ii. IO2 n. Naga fountain, i. 68. Naga Gopala, i. 93. Nagahrada, Ch. Long-cb'e,, ii. 297. Naga maiden, tale of, i. 129 f. ; ii. 21. Naga Nanda — Nalanda, ii. 167 n. Ndg&nanda, i. 211 n. Nagapattauam, ii. 231 n., 233 n.,
254 n'.' Nagara or Nagarkot, old capital of
Kuliita, i. 177 u. Ndyapa. AiopixroTroXiJ, Nfagarahara, i.
91 n. Nagarahara (Na-kie-lo-ho), iu J.ila-
labad valley, i. 17, 31, 34, 35, 107 ; 56 n., 91, 96 n. Naga-raja (Cb.Long-wang), temple,
i. 96.
Nagarjuna Bodhisattva (Na-kia-'o- la-chu-na), Ch. Long-shu or Long- meng, i. 189 n., 2io f., 215 f., 220 f., 223, 22411. 302; 11.97,98, loon. Nagavadana, ii. 233 n. Naghur, ii. 209 n. Nagra city, ii. 18 n. Nai-mo-t'o — Narmada river, ii. 259. nai — plum, i. 89.
NairanjanS, (Ni-len-sban-na) river, Cb. Pen-lo-cbo-ho, ii. 54, 112, 115, 120, 129, 130. 138. Naivasaiijnd Samudhi (Fei-siany-
ting), ii. 54.
Na-kie-lo-bo — Nagarahara. Na-kwa, sister of Fub-bi, i. 7 n. Nalanda (Na-lau-tu) sangharama, i. 204 n., 216; ii. 102 n., no, 167, 1 68, 196, 204 n. ; students, ii. 170. Xa -lan-tu — Nalanda. 11 ai-li-ki-lo — nari kela. Na-lo, village, the Kalapinaka of
Hiuen Tsiang, i. 58. Na-lo-ki-lo — Narakira, ii. 252. Na-lo-yen-tin — Narayanadeva. Nauda (Nau-t'o), ii. 2 n., 16 u., 17,
46 n., 94, 102 u., 167 u. Nankin, i. 12. Na-pi-ka, birthplace of Kraktich-
chhanda, i. 48. Narapati (Ziu-chu), "lord of men,"
i. 13 n., 14, 15, 16, 41. Narasimba (Na-lo-tsang-bo), village
in the Panjab, i. 143 n., 166 n. Narayanadeva (Na-lo-yen-tin), au- thor, i. 98. Nai ayanadeva, royal stock of Kama-
rupa, ii. 196.
Narayanadeva, ii. 262, 263. n&vik£La (na-li-ki-lo) fruit, cocoa- nut, i. 87 ; ii. 196. Narmad£ (Nai-mo-t'o) river, ii. 252. Narukira (Na-lo-ki-lo) islauti, ii. 252. Xasik inscriptions, ii. 220 n. Navadevakula (Na-fo-ti-p'o-ku-lo),
town on the Ganges, i. 223. Navandgarh, ii. 78 n. Navapa (Na-fo-po) country, ii. 325. Navasangbarama — name of a tem- ple, i. 14.
Nejkatb, town in Turkistan, i. 29 n., 94-
INDEX.
Nelur, ii. 230 n.
Neminatha, Jaina Tirtharfakara, ii.
269 n.
Nepal (Ni-po-lo), i. 16 ; ii. 80, 81 n. Nesr, one of the Bamiyan images,
i. 51 n.
Nevasunnanasanna, ii. 142 n. ngdn-mi-lo — Arala fruit, i. 89. ngdn-mo-lo — Amala fruit, i. 89. N ia-ti-kia-she-po — Nadikasy apa, ii.
"3-
niddnas (ni-t'o-na), Ch. In - yuen,
twelve, i. 142. ni-fo-si-na — nivdsana robe. Ni-jang, town, ii. 324. Nijrao, valley in Kapisa, i. 54 n. nikdyas (Ch. Pu), the eighteen
schools, i. 177.
Ni-keu-liu — Nyagrodha, ii. 50, 126. Ni-kien — Nirgranthas. Ni-len-shan-ua — Nairanjana' river, ii.
138-
Nilajan or Lilajan, western branch of the Nairaniana' river.
nilapita (ni-lo-pi-ctia), public re- cords, i. 78 n.
Ni-li city, i. 58.
Ni-rnahi-gung — Tibetan name of Madhyantika, i. 134 n.
Ni-mo or Che-na-to-ua country, ii.
325-
nine borders or islands (khiu-kai- tsa'i-in), i. 3 u., 17.
Ni-po-lo— Nepil, ii. 80.
Nirgranthas (Ni-kien), Digambarasor naked Jainas, i. 59 ; 55 n., 76, 145 n. ; ii. 45, 66, 158, 168, 195, 199, 208, 227, 231.
nirdd/ta, the extinction or destruc- tion of suffering, ii. 105 n.
Nirvana (Nie-p'an), date of, i. 75 ; 73, 99, 106 n. ; 150 (100 years before Aloka), date from, i, 63, 103; 151, 156, 174; place of, i. 63 ; ii. 175.
Nirvana S&tra, i. 70.
nishadyd, Pali nisidanam — mats, i.
75 n.
Niu-t'an country, i. 23 n. niu-teu-shan-fan — y6s<lrshachandana. nivaranas, five, i. 152 n. nivdsana (ni-fo-si-na) role, i. 76. North India, i. 10. Northern range of mountains, i.
1 60 and note. Nu-chih-kien country, i. 29, 30.
Nujkend (Nu-chih-kien), town, i.
19 ; 29, 30. Nu-kia-'o-la-chu-na — Na"ga"rjuna
Bddhisattva, ii. 97. nyagrddha (ni-ku-liu), fruit, i. 207 ;
grove, ii. 21, 22, 31 ; tree, i. 49,
63 ; ii. 50, 126. Nydyadvdratdraka S'dstra (In-ming-
ching-li-men-luri), ii. 218, 220 n. Nydydnusdra S'dstra (' 0-pi-ta-mo-
shun-chan-li-lun and Shun-chiny-
li-lun) of Sanghabhadra, i. 160,
195-
Nyssa pr fXticrcL, i. 95 n.
0.
OCH (U-cha), ii. 288, 324.
'0-ch'a-li — Atali, ii. 265.
'0-che-lo — Achala or Acliara,
Chinese So-hing, ii. 218, 257 ;
arhat, ii. 268.
0-chou-to-kiu — Ajitakuta, i. 98. '0-chu-kia — Kalasoka, ii. 90 n. O^inn, Norse god, i. 65 n. Odra or Udra (U-cha), Orissa, ii. 204. '0-fan-ch'a — -Avanda, ii. 280. '0-fo-lu-che-to-i-shi-t'a-lo — Avaloki-
tesvara, i. 127 n.
'0-hi-chi-ta-lo — Ahikshetra, i. 200. Oliind, Udakhanda, or Wahand,
i. H4n.,'i35. '0-jo-kio-ch'iu-ju — AjMtaKaundin-
ya, ii. 46.
"0-ki-ni or Akni country, i. 13, 19; 17. '0-lan-kia-lan — corrupt form for
Arada Kalania, ii. 54. olibanun — sdlai tree, ii. 265 n. 0-li-ni — Ahreng, on the Oxus, i.
42 ; ii. 285, 289. '0-lu-no — Aruna, Chehel Dukhta-
ran, i. 61 n. , 62 ; ii. 284. Olympus, i. 10 n. 'o-mo-lo-kia — dmalaka fruit, ii. 95,
136 u.
0-nan-t'o — Ananda, ii. 154. 0-nan-t'o-pu-lo — Auandapura, ii.
268.
'0-ni-liu-t'o — Aniruddha, ii. 38 n. '0-no-wei, king of, i. 100 n. 0-pi-an — same as Upian, Kapisa,
according to Cunningham, i. 55 n ,
56 n., 59 n., 63 n. ; ii. 285 n. '0-pi-t'o-kie-la-na — Aviddhakarna,
ii. 6 r, 62, 63. '0-pi-ta-mo-ku-she-lun — Abhidhar-
makCsha S'dxtra, i. 105.
352
INDEX.
' 0 -pi-ta-mo-ming-ching-lun — Sarh- yuktdbhidarmahrldaya Sdstra, i.
112.
'0-pi-ta- mo - pi - po-sha-lun — Abhi-
dharma Vibhdshd or Abhidharma
mahdvibhdshd S'dstra, i. 155 n. '0-pi-ta-mo-shun-chan-li-lun — Nyd-
ydnusdra S'dstra, i. 195. '0-po-lo-lo — Apalala naga, i. 122,
123. '0-po-ye-k'i-li-chu-pu — Abhayagiri-
vasina school, ii. 247. ordeals, i. 84.
Oring-nor (Sing-su-hai ?), i. 12 n., 36. Orissa, ii. 236 n. Ormuz (Ho-mo?), ii. 278. 0-she-li-ni — Asadbarana convent, i.
22, 24. 0-shi-po-kiu-sha-p'u-sa — Asvaghd-
sba Bddhisattva, ii. IOO. '0-shi-p'o-shi — Asvajita, ii. 150. '0-sho-to-fa-ti — Ajitavatl. '0-ssu-lo — Asura, ii. 223. '0-tin-p'o-chi-lo — Atyanabakela, ii.
27S, 277. 279- 6tu (wu-tii), cat, i. 146. O&apffa, see Urasa. Ourgha or Ragha (Po-lo-lo-kia), ii.
322.
ox-head sandal-wood, ii. 148. Oxus, Amudarya (Po-tsu) river, i.
97; 12, 33, 35 n., 37, 38, 39 n., 40,
41, 42 n., 43, 114, 115, 125, 126. '0-ye-nm-khi — Hayamukha, i. 229. '0-yu or Wu-yau, ii. 90 n. '0-yu-t'o — Ayddhya, i. 224. Ofijvjj — Ujjayiui in Malava, ii. 270 n.
P.
PA, river in Shen-si, i. 5.
pachyma (ju-ling) cocos, ii. 194 n.
pdddsi — pradd, ii. 5 n-
Padmapani or Avalokitesvara, 60 n.
padmardja jewel, ruby, ii. 248.
Padma Sambhava, a master of en- chantments, i. I2on.
Padmavati (Lien-hwa), mother of Kunala, i. 141 n., 204 n.
Paitban, or Pratishthaua, town, ii. 255 n.
painted figure of Buddha, i. 102.
Pajapati or Prajapati, ii. 2 n.
HaKTViKT^i, i. 148 n.
Pa-la-na — Varana or Varnu, ii. 281.
Pali, village in Kabul, i. 1 12 n.
Pa-lin-fu — Pataliputra or Patna, i.
55, 56.
Palodhcri, village in Kabul, i. 112 n. Pamghan mountains, ii. 285 n. Pamir (Po-mi-lo) mountains, i. 19 ;
41 n., 135 n.; ii. 299. panasa (pan-na-so), jack-fruit, i.
88 ; ii. 194, 196. panchdbhijnds (U-sliin-t'ong), ii. 139
n., 208 n.
Pancbala — Rohilkhand, i. 2OO n. PanchanS, river, ii. 1 80 n. Panchasikha — Panchasikho (P&li), a
divine musician, i. 58. Panchavarslid or Paiichavarshikd
parishad (Pan-che yue-sse), festi- val, 5. 28 ; 21 n., 52 n. Pftndrethan — Puranadhishtbana in
Kasmir, i. 158 n.'
Pandus or Pandavas, i. 183, 184 n. Panini (Po-ni-ni), tbe grammarian,
i. 114, 116; bis birtbplace, S.ila-
tura, i. 114. Panja river, i. 41 n. Panjra district, ii. 194 n. Pafijshir valley in KapisH, i. 54 n. pannatsdld — parnasdld or pansala, i.
98 ; ii. 29. pan-na-so — panasa, pansala, pan-
nasdld (q. v.), ii. 29. Pan-to — Kavandha, Kabandha, or
Sarikkul, i. 89. P'ao-chu — Ratnadvipa or Ceylon, ii.
236. 240. pao p'ing — precious pitcher or vase,
ii. 137 n.
Pao-ta — Topur, i. 187 n. P'ao-tsi — Ratnakara, ii. 68. Pao-yung, i. 13, 23, 25, 33. Paracbis, a tribe in Afghanistan, ii.
285 n.
Paradise, western, i. 227 n. paramdnu, infinitely small measure,
i. 71.'
Paramartha, A.D. 557-589, i. 105 n. Paramdrthasatya Sdstra (Shiny-i'
tai) of Vasubandhu, i. 172. Pdravata (Po-lo-yu) monastery, i.
68 n., 69 ; ii. 214. Parbati village, ii. 182 n. Paribrajika, ii. 175 n. Parika (Po-li-bo), i. 42 n. Parsia, place mentioned by Ptolemy
in Afghanistan, ii. 285 n. ParfSushthana (Fo-lo-sbi-sa-t'ang-
ua), ii'. 285.
INDEX.
353
Parsva or Arya Parsvika (Po-li-shi-
fo), Chinese Hie-tsun, i. 98, 104,
105 n., 151, 153. Parthians, i. 37 n. Parvata (Po-fa-to) country in the
Panjab, ii. 275. Parvati or Durga (Po-lo-yu), goddess,
i. 60 n., 61 ; 1140.; ii. 214 n. Faryatra (Po-li-ye-to-lo) country, i.
178, 179.
Pasenadi. See Prase'najit. Pasupatas (Po-shu-po-to), ascetics
smeared with ashes, i. 55 n., 114,
176, 200; ii. 45, 261, 271, 276,
277. 279, 280, 281. pdtali (po-ch'a-li) tree, ii. 83. Pataliputra (Po-ch'a-li-tsu-ch'ing),
i. 55, 56, 67, 70 ; ii. 70 n., 83,
85, 86 n., 90 n., 167, 223. Patharghata, ii. 192 n. Patna, i. 16, 55, 56; ii. 113 n.,
136 n., 142 n. pdtra (po-to-lo), begging -dish of
Buddha, i. 78 ; 60 n., 98 ; ii.
178, 210, 278.
Patriarchs, first four, i. 53 n. Patti or Pati, perhaps Chinapati, i.
167 n., 173 n., 175 n. P'au-L, same as Fah-hi. peach (t'au), chlndni, i. 88, 174. pear (Ii), chtnardjaputra, i. 88, 174. pearls (fo), fire, i. 89. pearl-fishery in Ceylon, ii. 25. Pegu — Kamalanka, ii. 2OO. Peh-shwui, white water, i. 29. pei-to tree, i. 62, 63, 66, 73. Pe-lo — Vdssantara, i. 17, 93. P'eng-lai-shan — Fairyland, i. 95. IlepiAcXOTos — Vaisravana, i. 59 n.,
191 n.
period of the true law, i. 94 n. period of the images, i. 94 n., 106 n. Persia (Po-li-sse, Po-sze and Po-
la-sse), i. 16, 91, 92 and note ; 37,
51 n., 99 ; ii. 240, 277, 279, 300. Persiana, town in Afghanistan, ii.
285 n. Peshawar — Purushapura in Gand-
hSra, i. 18, 103 ; 109 n., 119 n. persimmon, i. 88. Peucolais, Pushkal&vati, IleuKeXa-
wrts, Ilen/ceXai^Tts, IlevKeXatj, i.
109, 1 2O n.
Phalgu river, ii. 1 1 2 n. Phalguna (P'o-li-kiu-na) mouth, i.
72.
VOL. II.
Pharasmanes, king of Khorasmia, i.
35 "•» "5-
Pho-shu-mi — Vasumitra, ii. 268 n. Phulthamba, town, ii. 255 n. phyttanthus emblica ('au-ino-lo), i.
i8on.
p'i — loquat, i. 87. P'i-chen-p'o-pu-lo — Vichavapura,
Vasmapura, or Balmapura, capital
of Sindh, ii. 272. Pidshan, i. 13; 17. Pien-Ki, editor of the Si-yu-ld, i. I. Pi-lo-mo-lo — B^lmer, ii. 270. Pi-lo-sa-lo — Pilusara mountains, i.
87.
Pi-lo-shan-na — Vira&ina, i. 201. Pilusara (Pi-lo-so-lo), Ch. Siang-kiu-
shau, mountain in Kapisa, i. 67, 68. Pilu or Po-lu tree, i. 96. Pi-lu-shan for Pi-lu-che-na — Vair6-
chana, i. 87.
Pi-lu-tse-kia — Virudhaka raja, i. 128. Pima (Pi-mo), town, ii. 322, 323 n.,
324- Pi-mo-lo-kie~king — Vimalaktrtti &&-
tra, ii. 67. Pi-mo-lo-mi-to-lo — Vimalamitra, i.
196. Pin-chin — Tattvavibhanga S"dstra ?,
i. 191 n.
p'ing — pitcher, ii. 65 n. Ping — Sdmaveda, i. 79. P'ing-k'i-lo — Vingila, ii. 217. Ping-lo, village, i. 4. Ping-wang of the Chau family, i. 30. Ping-yang, district, i. 11. Pin-na mountain, i. 78. P'in-pi-sha-lo, P'in-pi-so-lo — Bimbi-
sara raja, ii. 102, 148. Pi-po-lo — Pippala - stone house, ii.
156. Pi-p'o-sha-lun — Vibhdshd S'dstra, i
151 n.
Pi-po-she — Vipasa, i. 165. pippala tree, i. 99; ii. 14, 116, 128. Pippala (Pi-po-lo), ii. 156; cave, i. 61. Pi-pu-lo — Vipula mountain, ii. 155,
158-
Pir Panchal mountains, i. 163 n. Pi-sha-men — Vaisravana, ii. 309. Pi-so-kia — Visakha country, i. 239. Pisuna, i. 99 ; ii. 69 n. Pitaka Miscellaneous, i, 80. Pitakas, three, i. 104, 152, 153, 154,
155, 196; ii. 307. Pitasila (Pi-to-shi-lo), ii. 279. Z
354
INDEX.
Pi-to-kia (willow twig), tooth-brush
saugharama, i. 68. Pi-to-shi-lo — Pitasila, ii. 279. Pi-tsu — Bhikshu, ii. 5. Pi-t'u country — Bhida, i. 36. plantain — mocha (raeu-che), i. 163 n. plum (nai), i. 87. Po-ch'a-li — Patali, Pataliputra, ii.
83, 223.
po-ck'i — crystal dish, ii. 129. Po-fu — Vashpa.
Poh-luh-kia — Baluka or Aksu, i. 24. Po-ho— Balkh.
Po-ho — Bolor (?) kingdom, i. 90. " poisonous thieves, the," i. 61. Po-keen, temple of, i. 99. Po-khu-lo — Vakula, ii. 190. Po-kia-i — Bhagai (?), town, ii. 314. Po-ki-lang — Baghlan. Po-la-sse — Persia, ii. 240. Po-li, town, i. 47.
Po-li-ho — Farokhar, perhaps in Ba- dakshan, -i. 42.
Po-li-ho, Bolor district, ii. 289. P'o-li-kiu-na— Phalguna month. Po-li-shi-fo — Parsvika. Po-li-sse — Persia, politeness, forms of, i. 85. Po-li-ye-to-lo — Paryatra or Vairata,
i. 178, 179. P'o-lo-hih-mo-pu-lo* — Brahmapura,
i. 198, and additions, 241. Po-lo-kie-fa-t'an-na — Prabhakara-
varddhana, i. 210. Po-lo-ki-po-ti — Pi agbodhi moun- tain, ii.- 1 14. Po-lo-lo— Bolor, ii. 298. Po-lo-lo-kia — Ragha or Ourgha,
town, ii. 322, 324. Po-lo-men — BraUuians. Po-lo-mo-lo-ki-li — Brahmaragiri, ii.
214. Po-lo-ni for Po-lo-na — Varana river,
ii. 45 n. Po-lo-ui-sse (Banaras), ii. 43, 44,
45 n. Po-lo-'o-ti-to-wang — Baladityaraja,
ii. 1 68, 173. Po-lo-pho-mi-to-lo, Prabhamitra
ii. 171 n. Po-lo-si-na-shi-to-wang — PrasSnajit
raja, ii. 2, 3 n. P'o-lo-si-na — Varasena mountain
pass, ii. 286. P'o-lo-tu-lo — ^alatura. Po-lo-ye-kia — Prayaga.
?o-lo-yu — Parvati monastery, i. 68,
69 ; ii. 214 n. Po-lu — Pilu tree, i. 96. Po-lu-lai or Po-lu-lo — Bolor coun- try, i. 93; 135.
Po-lu-sha in Gaudhara, i. in, 112. Po-lu-kie-che-po — Bharukachhava
or Bhardch, ii. 259. Po-lu-sha-pu-lo — Purushapura. polyandry, i. 17. pomegranates, i. 88. Po-mi-lo — Pamir, ii. 297. Po-na — Bannu country, i. 36. Pondua or Pourowa, ii. 194. Po-ui — Bhandi, minister, i. 2IO. P'o-pi-fe'i-kia — Bhavaviveka, ii. 223. Porus, i. 136 n. P'o-sha — Paushya month. Po-shi-p'o — Vafc'ibha sangharama,
ii. 195.
Po-sse — Persia, i. 92 n. ; ii. 174 n. Po-sz'-nih — Praseuajit, ii. 3 n. Po-tai — Etidhi tree, i. 106. Po-tai — perhaps the Fa-ti (Betik)
of Hiuen Tsiang, but may stand
for Badakshan, i. 101 n. po-ta-lo — Bhadra fruit, i. 88. Po-ta-lo-po-to — Bhadrapada month. Pdtaraka (Pu-la-16-kia) mountain, i.
114 11.; ii. 231 n., 233, 252 n.,
297 n. po-tau — grape, i. 88. Po-ti— Bodhi vihara, i. 76. Po-to-chang-na — Badakshan, i. 41. Po-to-lo-liu-chi, Bhadraruchi, ii. 263. Po-t'su — Vakshu or Oxus river, ii,
289, 292, 294. Po-waug, marquis, or Chang-kien, i.
5 n., 28.
Prabhakaravarddhana (Po-lo-kie-fa- t'an-na) Chinese Tso-kwong, i. 2IO. Prabhamitra (Po - lo - pho - m i - to-lo),
Chinese Kwang-yeu,died in China,
A.D. 633, ii. 171. Prabhapala Bodhisattva (Hu-ming-
p'u-sa), ii. 48. pradakshina or circumambulation, i.
103 n.
Pragbodhi (Po-lo-ki-po-ti) moun- tain, ii. 114, 115, 132. Pragjyotisha, capital of Kamarupa,
ii. 195 n. Prajapati (Po-lo-she-po-ti), Ch.
Sang-chu, a Bhikshuni, ii. 2, 23 n. Prajnabhadra (Pan-yo-p'o-t'o-lo), ii.
1 02 n.
INDEX.
355
Prajnachandra, ii. 102 n. Prajiidpdramitd, i. 39 ; 204 n. Prasenajit raja (Po-lo-si-ua.-shi-to-
wang and Po-sz'-nih), Chinese
Kiug-shing-kwan, i. 44 ; ii. 2,
3 n., 4, ii n., 13, 20. praetdra (t'ah-yuen) bed, i 123 n. Pratimdksha, i. 181 n. Pratyeka Buddha (Pi-le-chi-fo), i.
36, 43, 54, 67, 88 ; vehicle, i. 52,
79 n., 112 n.; ii. 209. Pravarasena rdja of Kasmir, i. 158 n. Prayaga (Po-lo-ye-kia), Allahabad, i.
230 f., 234 n. Preface to the Si-yu-ki by Chang
Yueh, i. i. pretas, ii. 214 n. procession of images, i. 22. Ilpo/cXats or IIo/cXcus, Pusiikalavati,'i.
109 n.
Prome in Burma, ii. 200 n. Pu-ho — Bokhara. Pu-ho-i mountains, i. 89. Pujasumira Ayushrnat (Fu-she-su-
ini-lo), ii. 74. Pulakesi (Pu-lo-ki-she), Western
Chalukyan king, i. 144 nn., 213 n.,
ii. 256.
Pu-la-na-fa-mo — Purnavarma,ii."n8. Pu-lo-ki-she — Pulake.si. Pulumayi — Andhra kingrii. 269 n. Pu-na river — Jumnaor Yamuna, i. 37. Punach (Puu-nu-t'so) or Punats, a
kingdom on the borders of Kas-.
mir, i. 162 f. Putidarikavarna, for Padmavati, i.
204 n.
pundra, sugar-cane, ii. 194 n. Pundravarddhana (Pun - ua - fa - t'an-
na), country in Bengal, ii. 194. Pun-na-f a-t'an -na — Pundravardhana. Pun-nu-ts'o — Puuach, i. 162 f. punyaSdlds (pun-yany-she-lo), Ch.
Fo-she and Tsieug-lu, houses of
charity, i. 166, 198; ii. 214 n., 303. Puma (Yuen-muu), author of the
V'ibhdshd S'dstra, i. 162. Purnadhishthanam Ka4mir,.i. 15811. Purnamaitrayaniputra (Pu-la-na-
inei'-ta-li-yeu-m-fo-ta-lo), Ch.
Mwan-t'se-tseu, i. 180, 1 8 1. Purnavarma (Pu-la-iia-fa-mo), in
Chinese Mwan-cheu, ii. 1 1 8, 174. Purushapura (Po-lu-sha-pu-lo), now
Peshawar, i. 32 u.; 97 n., 226 n.
Purvasila (Fo-p'o-shi-lo) monastery,
ii. 221. Piirvavideha (Fo-p'o-pi-ti-ho), one
of the four dvipas, i. 1 1. Pu-se-po-k'i-li — Pushpagiri. Pushkala-vati (Po-shi-ki-lo-fa-ti),
JleO/ceXatDrts, capital of Gandhara,
i. 109, in n., 112 n. Puashkra or Pushkala, son of Bha-
rata, i. 109 n. Pushpagiri (Pu-se-po-khi-li) sangha-
r&ma, i. 205.
Pushya (Po-sha) month, i. 72. Pu-ti — B6dhi tree, ii. 1 16. Putlam or Pattala, in Ceylon, ii.
251 n.
E. P^ADHA Svami ? (Lo-tai-sz-pi-mi),
i. 56. Ragh (Ho-lo-hu), in Badakshan, i.
42 n., ii. 289.
ll&gha or Ourgha(Po-lo-lo-kia), 11.322. Itahula (Ho-lo-hu-lo or Lo-hu-lo),
son of Buddha, i. 88 ; 60, 61, 180,
181 ; ii. 18, 43, 167. Raivata or Girnaragiri in Surashtra,
ii. 269 n.
Raja Bisal-ka-garh, ii. 66 n. Rajagriha (Ho-lo-she-ki-li-hi), Chi- nese Wang-she, i. no n., 153 ; ii.
43,46>47u-,S5n., lion., 14911.,
161 n., 162, 165, 166, 167 n.,
175 n., 176, 177, 188, 189. Rdjagriha (Little), i. 44. Rajamaheudri, ii. 207 n., 209 n. Rajapuri (Ho-lo-she-pu-lo) or Ra-
jauri, i. 163^166 n. Rajasthauiya Sura at Valabhi, ii.
267 n,
Rajauri — Rajapuri. Rajgir, ii. 155 u., 167 n. Rajjaua village, ii. 184 u. Rajyavarddhana (Ho-lo-she-fa-t'an-
na), Wang-tsang, king, i. 210, 211. Rakshasa (Lo-ts'a), ii. 244. Ra-kshusi (Lo-ts'a-uiu), ii. 236n., 240,
241. Raktaviti (Lo-to-wei'-chi) saiigha-
rama, ii. 202. Rama, i. 109 n.; ii. 54. RamagamoorRamagrama (Lan-mo),
i. 50 ; ii. 26 n. R&manya, delta of the Irawadi, ii.
200 n.
356
INDEX.
Randavennvana, ii. 159. Ranjaniati, town in Bengal, i. 26 n. Rapti river, ii. I n. Rasht valley, i. 41 n. Ratnadvipa (P'ao-ch'u), Ceylon, ii.
236, 239, 240, 246. Ratnakara (P'ao-tsi), ii. 67, 68. Ratnakuta, ii. 67 n. ratndni or ratnatrayd (sdn-p'ao), the
seven, i. 205.
Ratndi-ali of Bana, i. 211 n., 235 n. Ravana, ii. 248 n., 251 n., 252 n. Ravanahrada, lake in Tibet, ii, 155 n.,
297 n.
Ravi river, i. 166 n., 167 n., 173 n. Records, Buddhist (Chinese) Pilgrim,
i. 9. "Recovered-sight copse" (Te-yen-
lin), Aptanetravana (Julien), Ap-
takshivana (Cunningham), i. 46 n. red garments interdicted, i. 25. relics (she-li) sartra, i. 46, 59, 60, 66
n., 1 60, 161, 1 86; division of, ii.
41 ; relic caskets, ii. 317, 318. Revata ( Li-po-to) Ayushmat, ii. 74. Revelganj, ii. 64 n. RIshi (Sin-zhin), ii. 208. Rlshi-deva, i. 227. rice (keng-fao), i. 19; rice of Par-
yatra ripens in sixty days, i. 179. rock monastery, ii. 215 f. Robitaka(Lu-hi-ta-kia) stupa, i. 127. Roshan in Kiu-mi-to, i. 41. Royal family, i. 82. Rubruquis, cited, i.-!4 n., 45. tuby dish (chin-chu), ii. 129. Audr&ksha, a Brahman, i. 138 n. Rui-Samangan (Hi-lu-sih-min-kien),
i- 43-
r&pa (sih), ii. 94 n. Rupa, Brahma heavens, ii. 22, 30 n. rfipadhdtu (sih-kiai), i. 2 n.
S.
SABJEAN (Sa-poh) merchants, i. 74. tfabdavidyd (Shing-ming) Sdstra, i.
78, 116, 153 n. S'dbdavidyd Kamyukta S'dstra, ii.
171 n.
Saddharma hall, i. 203 ; ii. 2 n. Saddfiarma Lankavatdra SUtra, ii.
251 n. Saddharma Pundarika Sfitra (Fa-
hwa-lfing), ii. 73 n., 154. Sadvaha (So-to-p'o-ho), Ch. In-
ching, raja of Kosala, ii. 100 n. 210, 212 f., 214 f., 224 n. Stt7aXa 17 Kal ^v8vSrjfji.ia, i. 166 n. Saghanian or Chaghanian, i. 39 n.,
126 n.
Sahalin, ii. 2 n. Sahaloka (Soh-ho) world, i. 9. Sahftwar village, i. 201 n. Sahet-Mahet, Sravasti city, ii. I n. saiksha (in Chinese To-wan), dis- ciple, ii. 76. Sailagiri, ii. 153 n. Sailan, Ceylon, ii. 236 n, Saka era, i. 57 n. Sakala (She-kie-lo), town in Takka,
i. 165 n., 166 n. 193, SikSta, i. 239 n., 240 u. Saknia — Shign&n, q. v. Sakra (T'i-shih) D^vendra or Indra,
i. 58, 98; 115, 125, 184 n., 203,
204, 218; ii. 9, 12, 25, 30, 33,
34, 41, 59, 87 n., 123, 127, 133,
145, 176, 1 80. SakrMitya (Sho -kia-lo-'o-t'ie-to)
king, i. 1 68.
Sakya Bddhisattva (Shih-kia-p'u-sa), , i- 92, 935 ". 9, ",20. Sakya family, country of, i. 48. Silky a maidens, ii. n, 12. Sakyaputra, a title, i. 11. sdla (so-lo), trees, i. 133; ii. 32. Sala (Sha-lo) Ayushmat, ii. 74. sdlai (hiun-lu), gum olibanuin tree,
ii. 265 n. Salatura (So-lo-tu-lo), near Ohind, i.
114, 115.
Salora district, i. 187 n. Samaka (Shen-ma), son of Dukhula
(Julien has Shanmukha), i. 1 1 1 n. Samddhi, i. 55 ; 53, 162, 204 ; ii.
179, 219.
Sdma-jdtaka, i. 75 n., 76 ; III n. Samajna (Sa-nio-joh) monastery, ii.
3i6. Samarkand (Sa-mo-kien), i. 31 n.,
32, 33 n., 34 n., 35 n, 36 n. Samatata or Samdtata (San-mo-ta-
ch'a), in Eastern Bengal, ii. no,
199, 200. Sama&iia (Shi-mo-she-na), the field
of tombs for laying the dead, i. 60. Samang&n, town, i. 43 n. Sdmantamukha-dhdrani, ii. 73. ^dmaveda (Ping), i. 79 n. Sambi (Shie-mi), i. 93 ; ii. 21, 296. • Sambddhi state, ii. 151.
INDEX.
357
Sarnbdgha (San-p'u-kia) Ayushmat, ii. 74, 75.
Satnbuddhassa (Yih-tsai-chi)— Sar- vS.rthasid.dba, ii. 16 n.
SambhurisVai-a — Cunningham's re- storation of Su-nu-li-chi-fa-lo, ii. 27711.
Saihgha, assembly, i. 183 n. ; ii. 63, i68n.
siriijndna (siang), ii. 94 n.
Samkisya (Saug-kia-she) country, i, 39.
Sammatiya (Cbing-liang) school, i. 20O n., 202, 230, 240 ; ii. 2, 14, 44, 45, 67, 186, 201, 261, 268, 276, 279, 280.
Sa-mo-joh(Samajna) convent, ii. 316,
Sa-mo-kieu — Samarkand, i. 32, 34,
35-
SainStata, — Samatata. Sampaha? (San-po-ho), Ladakh, i.
178 n., 199. snmudaya, the increase or accum-
mulatiou of misery from passions,
ii. 105 n.
Samvat era, i. 106 n. Samvrijji (San-fa-sbi), ii. 77 n. Samyak Sambddhi (San-miao-san-
p'u-ti), ii. 122, 219. Sarhyuktdbhidharmahrldaya ffds-
£ra?('0-pi-ta-mo-ining-ching-lun),
i. 70 ; 112 n. Sariiyuktdbhidharma S'dstra (Ts'o-'o-
pi-ta-mo-lun) of Dharmatr&ta, i.
no. Saiiiyuktdgama (Tga-o-han-king), i.
79.
?anaka (she-no-ki), hemp, i. 53. Sanakavasa (Shang-no-kia-fo-so) or
Sanavasika, patriarch or arhat, i.
52,' 53, i34n.
Sanchi, sculptures, i. 203 n. ; ii. 87. Sandowe" in BurmS,, Dvarapati, ii.
200 n. Sangseus (Sanjaya), governor of
HevK€\airJTis, i. 109 n. Sanghabhadra (Seng-kia-p'o-to-lo),
Chin. Chung-hin, i. 160, 192 f., 193,
194, 195, 196; author of the Nyd-
ydnusdra S'dstra, i. 160. Sanghadesa, i. 193 n. San^hadeva, translator of the Abhi-
dharmajfidnaprasthdna S'dstra, i.
'75-
sanghdrdma (seng-kia-lan), i. 55 n.,
74, 92, &c.
sanglidtt (seng-kia-chi) robe, i. 47,
S3. 75 n-» 96 ; ii. 38.
Sang-ho-pu-lo — Simhapura, i. 143.
Sangk&sya — Kapitha, i. 202 n.
Sang-kia — Simha, i. 241, 243, 244.
Sang-kia-lo — Simhala, ii. 234f ., 241 f.
Sang-kia-she — SangkMya.
Sang-k'ie — Sankhya, ii. 223 n.
sang-k'io-ch'a — sangkakshikd robe.
Sang-king, i. 23, 33.
Sanglawala-tiba, identified by Cun- ningham with Sakala, i. 166 n.
Sangohi, town in the Pan jab, i. 143 n.
Sang-shan, i. 23, 27.
Sang- teh— San ti ?, i. 102.
Sani-raja (Shan-ni-lo-she), i. 125 n., 126.
Saiijaya — Sangseus, i. 109 n.
Sanjaya (Sheu-she-ye) — Pali Sanga, ii. 1 75,. 1 78.
saitkaks/tikd (sang-kio-ki) robe, i.
' 47, 76.
Sunkhya (Sang-ki'e), Ch. Su-lun,
system of philosophy, ii. 104, 223. Sankisa — Kapitha, i. 202 n., 204 n.,
206 n.
San-mo-ta-ch'a — Samatata, ii. no. Sannipdta-nikdya, ii. 164. Sannipdta class of books, i. 80 ; ii.
216 n.
San-po-ho, otherwise Mo-lo-so — Sam- paha or Ladakh, i. 178. San-p'u-kia — Sambogha Ayushmat,
ii. 74.
safiskdra (hing), ii. 94 n. Sa-pao-sha-ti — Sarpaushadi, i. 125. Sa-poh — Sabasan merchants, i. 74. Sa-p'o-ho-la-t'a-si-t'o — Sarvarthasid-
dha, ii. 52, 53. Saptaparna cave, i. 153 n. ; ii. 156
n., 161 n. S'aradd, fourth of the six seasons, i.
72 n. Sara-kupa — Sur-kuia, or arrow-well,
ii. 23 n. S&ran, ii. 64 n. sarana (i-kwai), ii. 64 n. SaranganiUha, ii. 46 u. Sarhind in the Satadru country, i.
178 n., 179 n. Sarik-kul (Pan-to) lake, i. 89, 12 n.;
ii. 297 n., 299 n. Sariputra (She-li-tseu), Pali, Seri-
yut, i. 38, 39, 59, 61 ; ii. 5, 6, 7,
9,10,67, 150, 154, 161,175, 177 f.,
1 80.
358
INDEX.
iarira (sJie-li) relics, i. 60, 66, IOO,
l6l; divided, ii. 39. Sarnath district, ii. 46, 48 n., 54 n.. Sarpaushadi (Sa-pao-sha-ti), She-
yo convent, i. 125. Sarv&rthasiddha (Sa-p'o-ho-la-t'a-si
t'o) school, ii. 38 n., 52, 53, 55. Sarv&rthasiddha's tiara (Yih-tsai-i-
cb'ing), ii. 254. Sarvarthasiddha or Sambuddhasa
(Yih-tsai-chi), ii. 16 n. SarvastivMa (Shwo-yih-tsai-yu-pu)
school, i. 70; 18, 19, 24, 49, 121,
174, 190, 192, 196, 224, 226, 230 ;
ii. 182, 270, 278, 299, 300 ; Sar-
vastiv£da books, i. 155 n. Sarvadatardja jdtaka (Si-po-ta-ta or
Tsi-shi), i. 124. Sasanka(She-shai)g-kia). Ch. Yueh,
king of Karnasuvarna — Naren-
dragupta, i. 210 f., 212; ii. 42,
91, 118, 121. Satadru (She-to-t'u-lu), country on
the river Satadru, i. 178. Sa - t'a - ni - shi - f a - lo — SthanSsvara
city, i. 183. S'atasdstravaipufya (Kwang-pih), i,
231. Satlaj or Satadru river, i. 167 n.
173 n., 178 n. Sattagudai of Herodotos (lib. iii. c.
91) and Thatagush of the inscrip- tions of Darius, i. 61 n. Sattal6ka, i. 30 n. Sattapanni cave, i. 153 n. ; ii. 156
n., 161 n.
Sattavasa or Saptavarsha, i. 61 n. Sautrantika(King-pu) schools, i. 139,
226; ii. 302. schools of the Buddbists, i. 80. ; ii.
24, 216.
seasons (rUavas), six, i. 71 f., 72 n- sck-cheuny, abbot's crosier, i. 96 n. Seng-kia-po-t'o-lo — Sanghabhadra, 5.
160 n.
seng-Tcia-chi — sanghdtt robe. "sesame," ii. 226 n. Setrushta — Sutrishna, i. 31 n., 99. seven Buddhas, ii. 261. seven mountain ranges, i. 10. seven precious things, i. 205. seven seas, i. 10. seven treasures of a holy wheel-king,
ii. 74 n.
Sewet (She-wei) town, ii. 3 n. Se wist an, i. 62 n.
Sha-chi, great country of, i. 43. shadabhijnd (lou-shin-thony), i. 149
n., 152 n. ; ii. 143 n., 163. shadow, cavern of the, i. 94, 95. " shadow-covered " — name of a tem- ple, i. 47. Shahdheri, near the supposed site of
Takshasiia, i. 136 n. . Shadurnan (Hu-lo-mo), Hissar, i.
39 n.
Shahr-Sabz — Kesh. Shai-pao — strong ornament, ii. 87 n. Shakhnan or Shignan (Shi-ki-ui), i.
41 n. Sha-leh, perhaps for Su-leh — Kash-
ghar, i. 90.
Sha-lo — Sala, Ayushmat, ii. 74. Sha-lo-kia, doubtfully restored by
Julien (M6m., vol. ii. pp. 439,503)
to Sharaka — Charikar, STJ/MKT;,
i.57n., 58 n., 59 n. Sha-lo-li-fo— Salaribhu (?), ii. 75. Shambhi? (Shang-mi) country, ii.
296.
sAa-mi-^4rdmanera, i. 99. Shan — Ayw-vida, i. 79. Shang, tower of, ii. 325. shang and hoshang — upddhydya. Shan-ching — Girivraja, ii. 158. Shang-kiun— Uttarasena, i. 126. Shang-mi — Sambi, ii. 283, 296. Shang-mu-kia — SS,maka (Julien has
Shanmukha), i. in. Shap-ni-lo-shi — Samar^ja. Shang-tso-pu— Sthavira school, ii. 24,
133-
Shan-si, province, i. II.
Sheikhpura hills, ii. 183 n., 184 n.
She-kie-lo — Sakala, i. 166.
She-lan-t'o-lo— Jalandhara, i. 175.
She-li-kio-to— Srigupta, ii. 151.
She-li-tseu — S^riputra, ii. 5, 6, 150.
shen (excellent) horses, i. 20 n., 32, 54, 61; ii. 278.
Shen — VMand, ii. 94 n.
Sheu-hien — Subhadra, ii. 35.
Shen-kwei, period, i. 84.
Sheu-ling-yan Sfttra, ii. 154 n.
Shen-ma or Shang-ma-kia — Samaka
Shen-nung, one of the " three sove- reigns," i. 7 n«
she-no-Ma — kanaka.
Sben-pu-chau — Jambudvlpa, i. II n., 30-
She-se-ch'a — Jyeshtha month.
Shen-shen, or Leu-Ian, probably the
INDEX.
359
Cherchen of Marco Polo, i. 12,
24 n., 85 and note. Shen-she-ye — Safijaya. Shen-shi — Sudatta, i. 97, 98 ; ii. 3. Shen-shi — Sugatas, ii. 213. Shen-si, province, i. 12. She-shang-kia— Sasaiika. She-to-t'u-lu — Satadru. She-wei — Sravasti, i. 44, 48 ; ii. 3 n. She-ye-si-na — Jayasena, ii. 146. Shie-mi— Sambi ? i. 93. Shi-fo-kia— Jivaka, ii. 152. Shighndn or Shakhuan (Shi-k'i-ni), i.
41; ii. 295. Shih — Sakra, ii. 145. shi/i — Mkyaputra, title, i. 11. Shih-kia-fo— Sakva Buddha, ii. 145. Shih-kia-pu-sa — S&kya Bddhisattva,
ii. 48. Shih-shin-Iun — Vijfidkdya S'dstra, i.
240.
Shikhnan (Shi-k'i-ni), ii. 295. Shi-k'i-ni — Shighna'n or Shikhn&n. Shi-lai-na-fa-ti — Hiranyavati river,
ii. 32 n.
Shi-li-ch'a-ta-lo — Srikshetra. shi-li — dasabala, ii. 7 n. Shi-li-lo-to— Srilabdha. Shi-lo-fa-na — Srayana. Shi-lo-fa-shi-ti — Sravasti, ii. I. Shi-lo-po-t'o-lo — Silabhadra, ii. I IO,
197- • ,
Shi-lu-to-p'in-she-ti-ku-chi — Sruta-
virhsatikdti. sliing — a pint, i. 66. Shi-mo-she-na — Samas'ana, " the
field of tombs for laying the
dead," i. 60. Shiny-i-tai — Paramdrthasatya £ds-
tra, i. 109, 172. Shing-kiau-iu-shih-lun, i. 240. Shing-kwan — Prasenajit, ii. 2. Shing-lin — Jetavana, i. 202. Shing-mi — Srigupta, ii. 151, 152. Shing- ming — Sabdavldyd. Shing-sheu — Srilabdha, i. 226 n. Shing-tu, capital of Sz'chuen, i. 16. Shing-yun — Jimutavahana. Shm-tu — India, i. 69. Shi-to-lin, Shi-to-yuen, garden of
Jeta, ii. 4 n., 5. Shi-t'sin — Vasubandhu, i. 172. Sho-kia-lo-'o-t'ie-to — Sakraditya, ii.
1 68.
Shu — Aiham-a-vMa, I, 79. shuk-tsiau — Sz'chuen pepper, ii. 265.
Shaman (Su-man), in Mavaruu- . nahar. Shun, a descendant of Hwang-ti in
the eighth generation, i. 2 ; one
of the five kings, i. 8 n. Shun - ching - Ii - lun — Nydydnusdra
S'dstra, i. 160. Shung-li, temple, i. 15. shun-lo, high-flavoured spirits, i.
89 n.
Shun-t'o — Chunda, ii. 32. Shu-t'o-lo— Sudra. Shwo-yih-tsai-yeou-pu — the Sarvas-
tivada school, i. 121 n. Siah-k6h (He -ling) mountains, i.
91 n.
Siam, called Dwaravati, i. 200 n. slang — lakshana, points of beauty,
i. 102 n., 145 n., 188 n. siang — sariijndna, ii. 94 n. Sida river, i. 12 n.; ii. 304, 309. SiddhaYtha, ii. 22, 226 n. Siddhavastu (Sih-t'an-chang), i. 78. sih — r&pa, ii. 94 n. Sih-t'an-chang and Sih-ti-po-su-to —
Siddhavastu, i. 78 n. Sihvm river, Syr-darya, i. 30 n.,
31 n.
kikshaka, a learner, i. 191 n. tikshyamdna, ii. 36 n. stlds, five and ten, i. 47 n. Silabhadra (Shi-lo-po-t'o-lo), Kia'i-
hien, teacher of Hiuen Tsiang, ii.
no, in, 112, 171, 197. Siladitya (Shi-lo-'o-t'ie-to). Ch.
Kiai-zhi, Harshavardhana of Ka-
nauj, i. 210 n., 211 n., 213, 215,
216, 217, 218, 219-221; ii. 170,
174, 193, 198, 233, 234, 235 n. Siladitya of Ujjayini, i. 108 n.; ii.
261, 267.
Siladitya VI. of Valabhi, ii. 267 n. Si-lan-shan — Silangiri, ii. 249. Silis river, i. 12 n. silkworm's eggs, ii. 319. S'Upasthdnavidyd (Kiau-ming), i. 78,
153 n-
Simha (Sang-kia), Buddhist patri- arch, i. 119 n., 1 20 n. ; legend of, ii. 236 f., 241 f.
Simhala (Chi-sse-tseu), son of Sim- ha, king of Ceylon, i. 188; ii. 241 ff.
Simhala (Sang-kia-lo), Ceylon, i. 72, 78; ii. 133, 183, 206, 22!S n., 235 f., 240 n., 246 f., 2485.
360
INDEX.
Simhapura (Sang-ho-pu-lo), in the Panjab, i. 143, 144 u.; iu Lala, ii. 240 n.
sithhdsana (sse-tseu-ckwang), lion- throne, i. 75.
Simur or Chinior, 2tfj.v\\a, ii. 231 n.
sinapis glauca, mustard seed, i. 88.
Sin — Sindh river.
Siudhu (Sin-tu), Indus river, i. 30, 36, 102; 97, 114, 133, 134, 165, 172; ii. 272, 273 275, 276.
Singhalese images of Buddha, i. 52 n.
Sing-suh-hai — Oring-nor or " starry sea," i. 13 n.
Sin-t'o-lo-ni — Hrldayadh&rani, ii. 224.
Sin-tu — Indus or Sindh river,
Sin-tu country, ii. 235, 280.
Si-pi-to-fa-la-sse — SveUavarae.
Si-po-ta-ta — Sarvadata.
Sir-i-pul, i. 48 n.
Sirens, the, ii. 240 n.
Sirmur in North India, i. 286 n.
S'Uira, the sixth season, i. 72 n.
Sita (Si-to), Zarafshan river, i. 12, 13;
, ii. 298, 299,304,307.
Sitadrus or Satadru river, i. 178 n.
Sitavana, Ch. Han-lin, "cold forest," ii. 1 66.
Si-to — SitH,' river, i. 90 n.
Siun-yu, i. 5 n.
Sivad£va, ii. 8 1 n.
S'ivi J&taka, i. 125 n.
Sivika or Sibika-raja (Shi-pi-kia), i. 106, 107; 125.
Si-wang-mu — Buimad£vi, i. 113 n.
six extraordinary events (lu-khi), the six remarkable war stratagems that Ch'in-ping offered to the first Han emperor (B.C. 193), by which the latter brought the feudatory princes into subjection, i. 2.
six parts, or four cardinal points with zenith and nadir, i. 8.
six supernatural faculties, ii. 143, 163.
six ways of birth, ii. 214 n.
Si-yu-ki, western world (see Bret- schneider's Not. of Med. Gcog., p. 42), i. 21, 84 ; I.
skandhas, i. 161 n.
Skandhadhdtu-dyatanas (Yun-kia'i- king), i. 95.
Skandhadhdtu - upasthdna Stitra — ( \Ven-kiai-chu-king), i. 2OI.
Skandhila (So-kin-ti-lo), author of
the Vibhdshdprakaranapdda Sds-
tra, i. 1 6 1.
skull-bone of Buddha, i. 67, 96, 97. Skull-bone vihiira — Hidda, i. 95 n. 2Ki50at — Skythians, i. 148 n. Skythian invaders — Vrljjis, i. 16. Snowy Mountains (Himalayas), i. 1 1 ;
Hindu-Rush, &c., i. 49, 50, 52-55,
64, 90, 135, 143, 177, 199, ii- 62,
80, 119, 127, 155, 188 ; Little, 36. Snovvy-mouutain-men — Tukhdras ? 26ct<TTos, Subhavastu or Swat river,
i. 120 n., 126 n. Swaws, Sushdma, Suvaraa, orSuhSn
river, i. 145 n. Sogdh, i. 34 n. So-hing — Achara or Achala arhat,
ii. 218.
So-kin-ti-lo — Skandhila. soldiers, i. 82, 87. So-li — Chdla, ii. 249 n. So-lin-teu-pim-teu-fa, " the prince
who seizes and holds firmly," title
of a king, i. 100. S6na Kolivisa and S6na Kutikanna,
ii. 187 n., 189 n., 254 n. S&naka arhat, i. 53 n. SdnbMndar, ii. 156 n. Soron, town on the Ganges, i. 201 n. So-to-p'o-ho — SadvaharSija. SotnioToj river, i. 126 n. Sphitavaras, Julieu's restoration of
Si-pi -to-fa-lo-sse, i. 61 n. sphatika (p'o-chi), rock crystal, ii. , 278.
Sramana (Sha-men), i. 68, 71, 76 ; r 85, 89, &c.
Sramana's clothing, i. .76. SrUva, SrSvasta, king, ii. I n. fadvaka (ching-wen), a disciple, ii.
142, 143.
Srdvana (Shi-lo-fa-na), month, i. 72. SrHvasti (Shi - lo - fa - sih - ti), in
Chinese She-we'i, city, i. 44, 48 ;
106, 240; ii. i, 3, 14 n., 18 n. . sreahtht (shang-chu), merchant chief,
ii. 125. Srigupta (She-li-kio-to), in Chinese
Shing-mi, king, i. 10; ii. 151,
, 152.
Sriharsha era, i. 210 n. ; ii. 81 n. Srihatta, Silhet district, ii. 195 n. Srikri'tati(She-li-ki-li-to-ti),ii. 306 n. Sriksh^tra (Shi-li-ch'a-ta-lo), in
Burma, ii. 200. Srilabdha (Shi-li-lo-to), i. 226.
INDEX.
361
Srinagar, in Kasmir, i. 158 n. Srlnga, i. 113.
Srdtdpanna (Sse-ko), i. 49, 61. Srughna (Su-lu-k'in-na), or Sugh,
district, i. 186 f., 187 n. Srutavimsatikdti (Shi-lu-to-p'in-she-
ti-ku-chi) Bhikshu, Chinese Wen-
urh-pih-yih, ii. 187 f., 254, 258. Sse — Yajur-veda, i. 79. Sse-che — Maitreya, ii. 47. Sse-yeb-hu, a Turkish Kh&n, i. 45 n. staff (religious), hikkala or kliakkha-
ram, i. 96 n. Stha'nesvara (Sa-t'a-ni-shi-fa-lo), in
Northern India, i. 183 f., 1 86 n.,
187. Sthavira (Shang-tso-pu) school, ii.
24, 133, 164, 199, 229, 247, 260. Sthiramati (Kin-h\vui) Sthavira, ii.
171, 268. stone (metallic), Chinese teou-shih,
, i. 55 n., 61 n., &c. Suastos or Swat river, i. 109 n. Subhadra (Su-po-t'o-lo), Chinese
Shen-hien, i. 62 ; ii. 35, 36. Subhavastu (Su-p'o-fa-su-tu), river
in Udyana, i. 120, 121 n., 122,
126 n., 135 n. Subhuti (Su-p'u-ti), Chinese Shen-
hien, a devotee, i. 204, 205. Suddna Jdtaka, i. 75 n. Sudana (Su-ta-na), in Chinese Shen-
yu, Prince Visvantara, i. 112,
"3- Sudauta, a Pratyeka Buddha, i.
112 n. Sudatta (Su-ta-to), in Chinese Shen-
shi, i. 44, 46, 98 ; ii. 3-5, 10 ;
hill, i. 97, 98. Suddhavasa-deva(Tsing-kiu-tien),ii.
, 30, 114-
Suddh6dana-raja (Tsing-fan-wang),
i. 67 ; ii. 14-17, 21-23, 52> I
151, 226 n. ; ruined palace of,
i. 49. Sudra (Shu-t'o-lo) caste, i. 82 ; ii.
90, 272.
Su-fa-la-na-kiu-ta-lo — Suvarnagotra Suhan, Sushdma, Stiai>os river, i.
145 n.
Suhridalekha, a work, ii. IOO n. sugandhikd rice, ii. 82 n. sugar-cane, i. 163. Suyatas (Siu-kia-to), in Ch. Shen
shi, ii. 213.
Sugh or Srughna (Su-lo-k'in-na), i. l86n.
uh — births, i. loo.
•uh-mal — spring wheat, i. 50 n.
Su-ho-to — Svat.
suicide, i. 232, 234.
Sui dynasty, 581-618 A.D., i. 18; 8n.
SukhSvati paradise, i. 134 n.
sukla-paksha (pe-fen], light fort- night, i. 71.
Su-la-sa-t'ang-na — Surasthana, ii. 277.
Su-li, ancient name of Kie-sha, i. 38 ; ii. 306 n.
Sultjlnpur — Tamasavana, on the Grotnati river, i. 173 n., 175 n., 177 n., 181 n., 237 n.
Su-lu-k'in-na — Srughna.
Suma (Su-mo-she), a Nslga, i. 126.
Sumana or Samana, a deva, i. 126 n.
Sumedha Bddhisattva, i. 92 n.
Sumeru, Mount, i. 10 ; ii. 162.
Su-mo-she — Suma-naga.
Sun, lived under the Eastern Hans
( (25-220 A.D.), 1. 4.
Suna, a spirit, i. 62.
Sunagir, Sunahir, or Sunaghir (Su-
na-hi-lo) mountain, i. 62 ; ii.
284.
Sundari, a courtesan, i. 46. Sun-god, Surya or Aditya, i. 273 ;
ii. 274, 300, 301. Su-man — Suman, i. 40. Su-nu-li-shi-fa-lo — Sunurtsvara,
capital of Langala, ii. 277. Sung-Yun, pilgrim, i. 15 ff., 81; his
mission, 81-108. Su-p'o-fa-su-tu — Subhavastu, i. 121,
122.
Su-po-t'o-lo — Subhadra. Suprabuddha, father of May&, ii.
23 n.
Su-p'u-ti— Subhuti. S'tirdngama SUtra, i. 60 n.; ii. 1 10 n.,
, 154 n-
Suraslna, Prince, ii. 8l n. Surasenaka, district, i. 179 n. Surashtra or Sdrath (Su-la-ch'a), ii.
268, 270. Surasthaua (Su-la-sa-t'ang), capital
of Persia, ii. 277. Surat, ii. 102 n. . Surkh-§,b or Vakhsh river, i. 39 n. Surkh-ab (South) or Kunduz river,
i. 43 n. Surkhan river, i. 39 n.
362
INDEX.
Surkhar river, i. 56 n., 91 n. Surkh-rud river, i. 56 n. Surkh-but, one of the Bamiyan
images, i%5i n. Sur-kuia — 6ara-kupa, ii. 23 n. 'Surparaka, Supara, ill the Konkan.
i. 181 n. Surya-deva (Su-li-ye-ti-p'o) or Adit-
ya, ii. 188,27411. Susima, king, ii. 2 n. Su-ta — Sudatta, ii. 3 n. Su-ta-lan-t'sang — SUtra Pitaka. s-Atra-s (kiny), i. 73, 80. SUtra Pitaka (Su-ta-lan-t'sang), i.
155; ii- J64; towers iii honour
of the, i. 38. Sutrishna (Su-tu-li-sse-na), i. 31,
32 n., 100,
Su-tu-li-sse — Sutrishna. Suvarnabhumi — Burma. Suvarnag6tra(Su-fa-la-na-kiu-ta-lo),
in Chinese Kin-shi, i. 199. Suvastavadi, ii. 281 n. Su-yeh, Cha or Chui, river and
town, i. 19 ; 26, 27. Svat (Su-ho-to), i. 31; 109 a, 119 n. Svetambara Jains, i. 144 n. Svetapura (Shi-fei-to-pu-lo), ii. 75, . 76. Svetavaras (Si-pi-to-fa-la-sse), i. 61,
95 n.
Syawush, the Persian, ii. 301 n. Syr-darya, Sibun or Jaxartes river,
i. 27 n., 28 n., 29 n., 30 n., 31,
88, 90, 93, 96, 97. Sz'chuen (Shuh), province of China,
i. 10; ii. 198.
T.
TA-CH'A-SHI-LO— Takshasila. Ta-chong-pu — Mah&sanghika school,
i. 121 n., 162 ; ii. 287. Tadwa (To-wai), birthplace of Ka-
syapa Buddha, i. 48. Tagao, valley in Kapisa, i. 54 n. Ta-hia — Baktria, i. 37 n., 38 n. ; ii.
222 n.
Tai-Hau, Empress Dowager, i. 84. T'ai Tsung, Emperor, surnamed
Wen-wang-ti, A.D. 627-649, i.
I n., 2, 6. takshana (ta-t'sa-na), a measure of
time, i. 71.
u-ch'a-shi-lo), Taxila,
i. 32 n. ; 136 f., 137 n., 138, 140 n., 143 n., 145 ; ii. 302, 303, 309.
Takshasiladi, ii. 275 n.
Takshasira, the "severed head," i.
138-
Takht-i-Bhai, i. 114 n. Takht-i-Sulaiman, mountain in Ka.s-
mira, i. 158 n.
Taki, village in Panjab, i. 143 n. Takka (Tsih-kia), the country of
the Bahikas, i. 164, 165, 166 u., ^167 n., 173 n. tola trees, ii. 184, 255. Ta-la-kien— Talikan. Talas river, i. 29 n. Talikan in Badakshan-(Mung-kin), i.
42 n., 43 n. Talikan (Ta-la-kien), on the borders
of Khurasan, i. 48 and note. Ta-li-lo— Daril, i. 134. Ta-lin — Mahavaua sangharama, i.
124.
Ta-lo-pi-ch'a — Dravida, ii. 228. Ta-lo-sse — Taras. TafiaXirrjs, Tamalitti or Tamralipti
(Ta-mo-li-ti) — Tamluk (q. v.), ii.
200 n. TS,masavana (Ta-mo-su-fa-na) — Sul-
tanpur, i. 173 n., 174, 176 n.;
convent, i. 181 n. Ta-mi — Termed. Tamluk, Tamralipti, in Bengal, i.
71, 72; in n.; ii. 186, 200. Ta - mo - kiu - ti — Dharmak&ti or
Dharmagupta, a Shaman, i. 76. Ta-mo-po-lo - p' u - sa — Dharmapala,
ii. 229 n. Ta-mo-sih-teh-ti — Termistat, i. 41 n. ;
ii. 292, 296, 298. Ta-mo-su-fa-na — Tamasavana, i,
174-
Tamralipti (Tan-mo-li-ti), ii. 200. Tan-Chu, son of the Emperor Yao,
i. 8 n., 10. T'angr, Emperor, i. 8 ; kingdom,
i. 8 n., 9, 9 n., 16, 216, 217. T'ang(-ti) - Yao, one of the five
kings, i. 8. T'ang Hiian Tsung, Emperor, A.D.
7J3-756. i- J n-» 4- Tangut, Tanggod, tribes of Tibetan
blood, i. 57 n., 58 n. Tan-mo-li-ti — Tamralipti, ii. 186. Tan-ta-lo-kia — Dantaldka, i. 112 n. Tantra, writings, i. 155 n. Tao-ching, pilgrim, i. .23, 26, 31, 33.
INDEX.
363
Tao-yung, pilgrim, i. 103, 104, 105, 108.
Tap6ban — Taptap^ni, "hot water," ii. 147 n.
Tara (To-Io) Bodhisattva, i. 96 ; ii. 103, 174.
Taras (Ta-lo-sse), i. 19 ; 28, 29 n.
Taravati, ii. 103 n.
Tarim river, i. 12, 13, 25 n.
Tartar (Hu) pilgrims, i. 19.
Tartars, i. 103, 105, 108.
Tashkand (Shi-kwo and Che-shi), i. 19.
Ta-thsin — Dakshina (Dekhan) coun- try, i. 68, 69.
Tchiua for China temple, i. 19.
ten good qualities, i. 55.
ten-power — dasdbala, ii. 75-
Tenghiz lake, i. 13; 17 n., 52.
teou — a measure of ten pints, i.
45 "• teou-shih, metallic stone, i. 51, 89,
1 66, 177, 197, 198; ii. 45, 46,
174 n.
Termed (Ta-mi), i. 38, 39 n. Termistat (Ta-mo-sih-teh-ti), i.
41 n. ; ii. 202, 296, 298. Tersa (Taras ?), 'river and town, i.
29 n.
Tetrag&nis, i. 95 n. Thaikan or Talikan, i. 42 n. Thai Tsung or T'ai Tsung, surnamed
Wen-wang-ti, Emperor, i. 6. Thakuri dynasty, ii. 81 n. Thanesvara, SthanSsvara, i. 183 n. thang-li, tree, ii. 265. Tharekhettara", Burmese form of
Srikshe'tra, near Prome, ii. 200 n. Thatagush,of the Cuneiform inscrip- tions, the Sattagudai of Herodo-
tos, i. 6 1 n. Tii — persimmon, i. 88. Thien-sin — Vasubaudhu, i. 105 n. thirty-two marks of a Buddha, i.
I n. Thousand springs — Myn-bulak, i.
27, 28, 29 n.; ii. 288. three jewels, i. 50. three pitakas, ii. 75. three precious objects of worship,
i. 79.
three precious ones, the, i. 64. three sacred names, i. 79. three sovereigns, the, i. 7 n. , 8. three species of knowlelge, ii. 163. three vidyds, ii. 75, 101.
three worlds, i. i n.
Ttaoray^s or Chashtana, king, ii.
270.
Tibet, i. 135 n. ; Little, i. 15. Tibetans — Fan tribes, i. 173 n. Tibetan cannibalism, i. 14 n. ; tribes,
Tanggod, i. 57 n., 58 n. Tieh-lo— Tirabhukti (Tirhut) i. 91;
old land of the Vrtjjis, i. 16. T'ien-chu — India, i. 69. Tien-kwan — Devasena, i. 191 n. Tien-ti — Indra, i. in. Tih-hwui — Gunamati, ii. 171. Tih-kwong — Gunaprabha, i. 191. Tilada, Tiladaka', or Tilara, (Ti-lo-
shi-kia) convent, ii. 102, IO2 u.,
103, 136 n. Ti-lo-shi-kia— Tilada. Ti-na-po — Dinava, ii. 278. tinduka, (chin-t'u-kia) fruit, i. £8. tin-sse — Jcarmaddna, ii. 96. Ti-p'o — De"va B6dhisattva, ii. 97,
210, 227.
Ti-p'o-si-na — Devasena, i. 191. Ti-p'o-to-to— Devadatta, ii. 150, 2OI. Tirabhukti (Tieh-lo), Tirhut, i. 16,
91. Tirthakas(WaI-tao),heretics,ii. 35 n.,
284, 285.
Ti-shih — Sakra or Indra, ii. 176. Tishyarakshita (Ti - shi - lo - ch'a),
second wife of As6ka, i. 141 n. Ti-wei, town to the north-west of
Balkh, i. 46. Tiz-ab, affluent of the Yerkiang
river, i. 90 n.
To-ching, pilgrim, i. 45, 71. Toka, town, ii. 255 n. Tokhari (Tu-ho-lo), Toxapoi, i. 2O n.,
37 n. ; ii. 62 n., 286, 287, 288. Tokharistan — Tukhara, i. 37 n. To-li, country — valley of Ta-li-lo of
Hiuen Tsiang, Dard country, i. 29;
i. 1340. To-lo — Tara B6dhisattva, ii. 103,
174; temple, i. 96. To-lo-po-ti — Dvarapati, ii. 200. To-na-kie-tse-kia — Dhanakataka, ii.
22O f. T'ong-sheu — Kumaralabdha ('youth
received'), i. 139 n.; ii. 304 ; Jiua
Bcidhisattva, ii. 218 n. tooth, Buddha's, i. 45, 67, 92. Tooth-brush sangharama, i. 68. Topur or Topera, on the Yamuna
river, i. 187 n.
364
INDEX.
To-wai — Tadwa, birthplace of Ka-
syapa, i. 48. towns, Indian, i. 73. To-ying, a Shaman, i. 99. traditional knowledge of the pre- cepts, i. 70. Trayastrimsas (To-lo-ye-teng-ling-
she) heaven, i. 20, 39, 40, 44;
202, 203 n. ; ii. 4, 69 n., 87 n. trees, i. 88. tree of the father-in-law and of the
son-in-law, ii. 83 n. Trikdndas&sha, ii. I n. trigrams, i. 7 n. Tripitaka (San-t'sang), i. 6 ; ii. 164,
247 n. Tripitakiich£rya — Hiuen Tsiang,
i. 2.
triratndni, ii. 168 n. trividyds — threefold knowledge, i.
105 n., 142, 152 n., 163. Tsaghan Ashibantu, or Khadatu-
bulak, town, i. 13 n. t'sa-na — Tcshana, i. 71. Tsau-kiu-ch'u — Tsaukuta country,
ii. 125. Ts'a-'o-pi-ta-mo-lun — Samyuktdbhi-
dharma S'dstra, i. no. Tsa-ti-li — Kshattriyas, i. 82. tsau — date fruit, i. 88. Tsaukuta (Tsu-ku-ch'a or Tsu-li), • .i. 62 ; ii. 125, 282, 283. T'se-shi — Maitrgya, ii. 119, 143. T'se-li — Maitribala raja, ii. 213. Tseu-ho country, — probably Yar-
kand, i. 14, 27.
T'seu-na — Kshunade"va, ii. 284. Tsie-ku — ancient name of Cho-kiu-
kia, ii. 367 n. Tsih-kia— Takka. Tsih rock (Tsih-shih-shan), i. 13. Tsih-cJiin-lun—Tattvasancliaya, S'ds- tra, i. 162.
Tsin, king of China, ii. 198. Ts'in dynasty, i. 216, 217. Ts'in land, i. 25, 29, 33. Tsin - ching - kio - shan — ' mountain
leading to perfect intelligence,' ii. 114 n. Tsing lake — Issyk-kul or Temurtu,
i. 19 ; 25.
Tsing-chau, town, i. 18, 83. Tsing-leu — Punyaddld, i. 214 n. Tsing-pin — BhavavivSka, ii. 223
n. Tsing-tu temple, i. 18.
Taing-t'u — " pure land " section of
Buddhists, i. 227 n. Tsioh-li (Feou-thou) pagoda, i. 103,
104, 106.
Tsi-shi — Sarvadata birth, i. 124. Tso-hia, Tso-la-hia, period of rest,
, i. 73-
t so-mo — kshauma, i. 75. Tso-moh — city, probably the Ki-mo
of Hiuen Tsiang, i. 85. Tso-ts'ze, i. 95.
Tsu'i-shing-tseu — Jinaputra, ii. 275. Tsu-ku-ch'a or Tsu-li — Tsaukuta, ii.
282, 283.
tsung — light green, i. 52 n. T'sung-ling mountains, i. 14, 15, 27,
29, 89, 93; 5, 25 n., 37, 41, 56,
119 n.; ii. 288,290, 297, 299 n.,
300, 304 Tsu-tsai — Isvara, an author, i. 1 12
n.
Tsii-tsai-t'ien — IsvaradSva, ii. 233. Ts'z'-li — Maitribala, i. 127. Tu-fan— Tibet, i. 199 n. Tuh-kiueh — Huns, Eastern Turks,
i. 85 ; 20, 28, 30, 37 n. Tu-ho-lo — Tukhara country, i. 37 ;
ii. 62, 63, 286-289, 291, 292, 296,
302 n., 325. T'ui-fan — " sending - back - the-
crowd " stupa, ii. 153. Tukatu (Tsu-na-hi-lo?) mountain, i.
62 n. Tukhara (Tu-ho-lo) country, i. 29 ;
37, 39 »., 49, 5°, 54, I56,i57; ".
62 n., 63, 286-289, 291, 292, 296,
302 n., 325.
Tu-kiueh— a Turk, ii. 285, 286. Tulakuchi, ii. 2 n. T'u-lu-h'o-po-tu — Dhruvapata, ii.
267. Tun-hwang, town south of the Bu-
lunghir river, i. 12, 13, 15, 24 n.,
25 n., 84. Turfan (Kao-chang), capital of the
Uighur country, i. 13 ; 17 n. turquans— horses, i. 20 n. Turiva, satrapy of Baktria, i. 37 n. Turks, i. 37 n., 38, 40, 45 ; ii. 288,
290, 296.
Turks, Eastern (Tuh-kiueh), i. 85. Turk Khan, i. 39 n. Turkhara (Tu-ho-lo), ii. 62. Turkistan, town of, i. 28 n., 29 n. turmeric (yo-kin), i. 120; ffi-chii, i.
148.
INDEX.
365
Tur or Turan, i. 37 n. Tushara or Tukhara, i. 37 n. Tushita (Tu-si-to) heaven, i. 29, 78 ;
134, 155, 191, 226, 227, 2280.5
ii. 225. Tush Kurghan, ii. 299, 301.
U.
U-CHA — Och kingdom, ii. 288.
U-ch'a — Udra or Orissa.
U-chang or U-chang-na — Udyana,
i. 89, 93, 95, 99, 101, 108; 118. Uchh, ii. 265 n. U-chi-yen — Ujiyana, ii. 72. Udakhanda (U-to-kia-han-ch'a), 0-
hind, i. 114, 1 1 8, 135. Udaya, ii. 85 n.
Udayagiri in Orissa, ii. 205 n., 237 n. Udayana (U-to-yen-naV Ch. Chu- 'ai, king of Kosambi? .. 20 ; 235 ; ii. 4, 322. Udayasva, ii. 85 n. Udayibhadra, ii. 2 n. Udita (U-ti-to), king of North India,
i. 176 n. Udra (U-ch'a) or Odra, Orissa, ii.
204 f.
Udra R&maputra (You-tau-lan-tseu or U-teu-lan-tseu), ii. 54 n., 139, 140, 141, 142 n. vdumbara (wu-t'an-po-lo) fruit, fig,
i. 88, 163.
Udyana, or Ujj&na (U-chang or U- chang-na), i. 16, 30, 89, 93; 95 n., 118, 119, 120 n., 126, 131, 134, 149; ii. 21. Uh-po, a Rfahi, i. 99. Ui'ghurs (Hu) people, ii. 302, 326. Ujain village, i. 199 n. Ujiyana (U-chi-yen), ii. 72. Ujjana for Udyana, i. 95 n.,
119 n. Ujjanta or Ujjayanta (Yuh-chen-
to), Girnar hill, ii. 269. Ujjayini (U-she-yen-na), ii. 251 n.,
270, 271.
unbelievers (wai-tau), i. 91 n. Upadesa S'dstra (U-po-ti-sho), i. 155. Upadhysiya (shang and lio-shang), ii.
169 u.
Upagupta (Yu-po-kiu-to), in Chinese Kin-hu, and Japanese Uva-kikta, fourth patriarch, i. 182 ; ii. 88 n. 89 n., 93, 273.
Upali (Yeu-po-li), i. 49; 180, 181;
ii. 164. updsakas (u-po-so-kia), pure men, i.
33 ; 81 ; ii. 146. updsikd (u-po-sse-kia), a lay disciple,
i. in n. Upizln (U-pi-na), capital of Parsu-
sthana, ii. 285.
U-po-ti-sho — Upadesa S'dstra,i. 15?. •&rna — hair circle, topknot, i. in.,
67 n. Urasa (Wu-la-shi), Urasi, "A/wra or
Qtiapva, in Hazara, i. 147. Uratiube1, Uratippa, or Ura-tape, i.
31 n. Uravilva, ii. 46 n. Uravilva-Kasyapa (Yeu-leu-p'in-lo-
kia-she-po), ii. 130, 131. •Arna — pe-hao, hair circle, i. I. Urtak-taii mountains, i. 27 n., 29 n. U-sha — Och, ii. 304. U-she-yen-na — Ujjayini, ii. 270. ushntsha, Ch. Fo-ting-ko, skull-bone
like a lotus leaf, i. 96; ii. 249,
252.
Ush-turfan, town, i. 24 n. Usinara, king, i. 125 n. Usira, a mountain in Kasrnir, i.
134 n. U-ta-lo-'an-sha-ck'a — Uttarashadha,
month, ii. 15.
U-ta-lo-si-na — UttarasSna, i. 132. U-teu-lan-tseu — Udra-Ramaputra,
ii. 139.
Utkala, Odra or Orissa, ii. 204 n. U-to-kia-han-ch'a — Udakhanda, i.
118. U-to-yen-na — King Udayana of Kau-
s"ambi, ii. 322. Utpala Bhikshuni, transformed into
a Chakravarttin king by Buddha
i. 40, 41. Utpalavarna (Lin-hwa-sih), a Bhik-
shunJ, i. 204, 205. Utrushta — Sutrishna. Uttara (Wu-ta-lo), an Arhat, ii.
227.
UttaradharmaorDharmdttara, foun- der of the Sautrzlntika school, i.
139-
Uttara Kosala, country, ii. I n. Uttardsanga (Yu-to-lo-saug-kia), i.
47-
Uttarasena (U-ta-lo-si-na), Ch. Shaug-kiun, king of Udyana, i. 17; 126, 127, 131, 132, 133.
366
INDEX.
Uttar&shadha (U-ta-lo-'an-sha-ch'a),
month, ii. 15. Uttardyana, northern march of the
sun, i. 71 n. Uzbeks, i. 49 n.
V.
VAIBHARA hill, ii. 155 n., 156 n.,
181 n. Viiibhashika sect or school, i. 105
n., lion., 139 n., 193, 194. Vdipulya-parinirvdna S&tra, i. 71. Vairochana (Pi-lu'che-na), Arhat, i.
87; ii. 312. Vaisakha(Fe'i-she-k'ie) month, i. 72;
ii. 33, 122.
Vaisa Rajputs, i. 209 n. Vaisali (Fei-she-li), country and
city, i. 52, 53, 54, 55, 78 ; ii. 66,
67, 68 n., 69, 70 n., 72, 73, 74, 75,
76, 77, Si, 97, 98, 160, 164 u.
165 n., 166. Vaisravana-deva (Pi-sha-men) Ku-
bera, i, 14; 44, 45, 59, 191 n.; ii.
3.09, 3"-
Vaisya (Fei-she) caste, i. 82, 89. Vaisya, perhaps for Vaisa, i. 209 n. vaitraka, a twig, i. 68 n. Vajjis or Vajjians, ii. 66 n., 68 n.,
77 n., 78 n. See Vrfjjis. Vajra (Fa-she-lo),ii. 170. Vajrachchhedikd, i. 204 n. Vajradhydna for Vairasamddhi, ii.
219. Vajrapani (Chi-kin-kang) — Indra, i.
52; 122; ii. 22, 36, 225, 226; eight
Vajrap&nis, ii. 22. Vajrapdni 'dhdram (Chi-king-kang-
t'o-lo-ni), ii. 225.
Vajra samddhi, ii. 11411., 116, 219. vajrdsana (kin-kang-tso), imperish- able throne, ii. 114, 116. Vakhsh or Surkh-ab river, i. 39 n.,
41 n. Vakkula or Vakula, a Sthavira, ii.
190 n. Vakula (Po-khu-lo), a Yaksha, ii.
190. Vakshu (Po-t'su), Oxus river, i. 12 ;
ii. 289 n., 292. Valabhi (Fa-la-pi), i. 16 ; ii. 266 f.,
268, 269.
Varaha Mihira, i. 202 n. ; ii. 200 n. Varaha temple at Tamralipti, i.
in n.
"Varana (P'o-lo-na) river, ii. 44 u.,
45-'
Varana or Varnu (Fa-la-na) district, ii. 281.
Varanasi (P'o-lo-ni-sse). See Ba- nanas.
Varasena (P'o-lo-si-na), ii. 286.
Varsakh river, in Badakshan, i. 42 n.
Varshds ( Yu-shi) — rainy season, i. 72 n.
Vasanta — spring, i. 72 n.
Vdsavadattd, ii. I n.
Vashpa (Po-fu), ii. 55 n.
Vasibha (Po-shi-p'o) sanghS,rS,ma, Ji. 195.
Vasmapura or Balmapura, Reinaud's restoration of Pi-cheu-p'o-pu-lo, ii. 272 n.
Vassd, season of retreat, ii. 161 n.
Vasubandhu Bodhisattva (Fo-su- fau-tho), in Chinese Shi-shiu-p'u- sa, Thien-sin or Shi-sin ; author of the Abhidharma-kdsha Sdstra : sometimes called the 2Oth Patri- ai'ch (Boyd's Ndga-n&ndet,, pp. 62, 63, 67), i. 98, 105, 108, no n., 120 n., 160, 168 n., 172, 191, 192, 193-197. 225-229, 236 ; ii. 262, 263, 268 n.
Vasumitra (Pho-shu-mi-to-lo), in Chinese Shi-yu, i. 105 n., 109, 1 10 n., 154 f. ; ii. 268 n.
vatsara (sew), a year, i. 71.
Vaya Rtshi, i. 209 n.
VSda adstorat (Fel-fo), four, i. 79.
vddana (sheu), ii. 94 n.
vehicles, the five, i. 79 n.
Vengi, probably Vingila, ii. 217 n.
Venuvana (Chu-lin) vih^ra 'bamboo garden,' ii. 43, 161, 165, 188.
Venus-mountains, Fensberg, ii. 225 n.
Vessantara(Pe-lo), Prince Sudaua, i. 17,93; 112 n.
Vfosantara jdtaka, i. 17, 98; 213 n.
Vibltdshd (Pi-p'o-sho), ii. 307.
VTibhdshdprakara)iapdda 8'dstra, (Chung -sse-fdn-pi-p'o-sha), i. 161.
VibhdshA S'dstra (Pi-p'o-ska-lun), composed by Mandrhita, i. 105, IX7» 153> I9I> 192 > commentary on, by Purna, i. 162. ;
Vibhdshd ti'dstra, of Srilabdha, i. 226.
Vichavapura, Julien's restoration of P'i-chen-p'o-pu-lo, ii. 272 n.
vidala, leafless, I. 68 n.
INDEX.
367
Viddhals (Yueh-ti), i. 20 n.; ii.
66 n. See Yue-chi, and ii. 370. vidyds, five (ming) : S'abdavidyd, Adhydtmavidyd, Chikitsdvidyd, ffetuvidyd, and Silpasthdnavidyd, i. 78, 153 n., 154 ; ii. 41. Vidydmdtrasiddhi S'dstra (Wei-cM-
lun), of Vasubandhu, i. 236. viharas in Nepal, i. 74 n. Vijaya of Ceylon, ii. 236 n., 239 n.,
240 n. ; ancestors of, i. 108 n. Vijayanagaram, i. 14 ; ii. 207 n. Vijayasambhava, king of Khotan
(Li-yul) i. 87 n. Vijndnakdya S'dstra (Shih-shin-lun),
i. 240.
rijudna (chi), intelligence, ii. 94,n. Vikramaditya (Chao-jih) of Sr£-
vasti, i. 106, 108 ; ii. I n. Vikramaditya Harsha of Ujjayinl,
i. 106 n. ; ii. 81 n., 137 n. Vikramaditya, Western Chalukya
king, i. 213 n. Vikritavana ? (Ma'Miu) sangbarama,
i. 162.
Vkualakirtti (Pi-mo-lo-kie), ii. 68. Vimalakirtti Stitra (Pi-mo-lo-kie-
king) ii. 67. VimaTamitra (Pi-mo-lo-mi-to-lo), in
Chinese Wu-hau-yau, i. 196. Vimbasara, ii. 102 n.; see Bimbi-
sara. vi/itokshas, the eight deliverances,
i. 104 n., 149. vind (kong-heu), lute, i. 141 n. ; ii.
189 n.
Vinaya (liu), i. 23, 38, 39, 54, 63, 70, 79; 58 n., 80, 181 ; ii. 40 n., 55 n., 164.
Vinaya schools, i. 121. Vinaya Vibhdshd S'dstra (P'i-na'i-ye-
pi-p'o-sha-lun), i. 155. Vingila ( P'ing-k'i-lo), probably Vengi,
capital of Andhra, ii. 217, 2 1 8. Vijiasa (Pi-po-she) or Vipat river,
"Tffjacns of Arrian, i. 165. Vipulagiri (Pi-pu-lo) ii. 155, 158. Virasana (Pi-lo-shan-na) in Northern
India, i. 201.
Virata or Bairat, town, i. 179 n. Virudhaka (Pi-lu-tse-kia), in Chinese Liii-li, king, i. 48,49; 128, 15611.; ii. n, 12, 20.
Visaklia (Pi-so-kia), district, i. 239.
Vis"akha (Pi-she-k'ie), ii. 10, II ;
chapel of Mother, i. 46 n.
Visala Raja, ii. 66 n.
Visvantara, Visvantara, or Vessan-
tara — Prince Sudana, i. 112 n. VitastS, river, 148 n. Vrfhadaranya, ii. 62 n. Vrijjis or Vajjis (Fo-li-shi), Skythian
invaders, i. 16, 108 n. ; ii. 66 n.,
70 n., 77, 81 n., 83 n., 236 n. Vrltras, the nine, i. 1 86 n. "vulture, the peak of the,'' ii. 47 n. Vydkarana (C/iing-ming-lun) of Pa-
'nini, i. 114. Vyasa (Pi-ye-so), Ch. Kwang-po, ii.
148.
W.
WAOESH, river, i. 40 n.
wai — death, ii. 163. '
Wairagarh, ii. 209 n.
Wai-tao, unbelievers — Tirthakas, i.
91 n. ; ii. 35 n., 284. Wakhan (Ta-mo-sih-teh-ti?), i. 42 n. Wakhsh (Hu-sha), i. 40. Wakhsh-ab or Surkha'b river, i. 41 n. Wang-she-ch'ing (Rtjagrlha), ii. 43
n., 46. Wan-i, suburb of Lo-yang, i. 15,
84.
washing basin of Buddha, i. 45. icass (varshds), i. 53 n-> 58. Wayhand or Ohind, Udakhanda,
capital of Gandhara, i. 135 n. weapons, i. 83 n. Wei dynasty, Great, i. 15, 84, 94, 97,
99, 101 ; country, 86 ; language,
94 ; Tartar tribe, 84 n. Wen-kiai-chu-king — Skandhadhdtu-
upasthdna Sutra, i. 201. Weu-lin — Muchhilinda, ii. 41. Wen-urh-pih-yih— Srutaviriisatik6ti,
bhikshu, ii. 187 n., 254. Western countries (Si-yu), i. 84. Western Hia, the Tangut kingdom,
i. 58 n.
Western paradise, ii. 225 n. wheat (spring) (suh-mai) i. 50 n. White Elephant palace — perhaps the
Pilustlra stupa of Hiuen Tsiang,
i. 102. White water or Peh-shwui, town,
i. 29.
Wihjhasani hills, ii. 214 n. Wi-sing-yun — Ajatasatru raja, ii.
150. wines, i. 89.
368
INDEX.
Women, country of Western, ii
240, 279.
worlds (thousand) — chiliocosm. writing, i. 77.
Wu-chang — Udy&na country, i. 30. Wu-cho, "without attachment" —
Asanga, i. 226 n. "Wu - hau - yau — Vimalamitra, ii.
196 n.
Wu-hio — Arhats, i. 152 n, Wu-i orWu-ki? kingdom of, perhaps
same as Karshar, i. 12, 24 n., 25. Wu-jeh-no-ch'i, in Tibetan Ma-dros
— Anavatapta lake, ii. 6, 155 and
note. Wu-kan-ti-yuh — the lowest hell, i.
172 n.
Wu-ki, same as '0-ki-ni, i. 17. Wu-la-shi — Urasa. Wu-shing, " invincible," — Hiranya-
vati river, ii. 32 n. Wu-ta-lo — Uttara Arhat, ii. 227. wu-tan-po-lo — udumbara fruit, fig, i.
88.
wu-fu — 6tu, cat, i. 146. Wu-yang, town, i. 11. Wu-yau and Wu-yau-wang — As6ka,
i. 203 ; ii. 45, &c. tcu-yu-ni-pan — complete nirvana,
i. 161 n.
Y.
Yajur-vida (Sse), i. 79 n.
yUk (mao-niu), ii. 80.
Yakkha-chetiyani, ii. 68 n.
Yakkhinis, ii. 236 n.
Yaksha '(Yo-cha), i. 99; 59, lion.,
127, 153, 156; ii. 36 n., 190, 191 ;
fed by Maitribala r&ja, ii. 213. Yakshakrltyas of Kas"mir, i. 156 n. Yama-raja, infernal king, i. 64. Yamanadvipa or Yavanadvipa (Yen-
mo-na-cheu), country, ii. 200. Yamgan in Badakshan, probably In-
po-kin, i. 42 n. ; ii. 291. Yamuna (Chen-mu-ha), river, i. 187,
188. yang — principle in Astronomy, i.
71-
Yang-chow, town, i. 83. Yaugi-hissar, according to Klaproth,
equal to Tseu-ho, i. 14. Yang - kiu - Ii - mo - lo — Angulimalya,
ii. 3. Yang-lu mountains, i. 23.
Yaou-tsin, period (A.D. 406), i. 87. Yarkand, probably Tseu-ho river, i.
27 n. ; ii. 299 n., 307 n. Yarkiang (Cha-kiu-kia ?), ii. 307. Yas"a, son of Kan a, an Arhat, i. 53 n. Yasada Ayushmat (Ye-she-t'o), ii. 67
«-, 74, 75- Yashtivana (Ye-sse-chi-lin), ii. 145,
146, 147. Yas6dhara (Ye-shu-t'o-lo), wife of
Buddha, ii. 8 n., 17. yava, breadth of a barleycorn, i. 70. Yavanas (Ye-mei'-ni), ii. 236 n. Yavanadvipa. See Yamanadvipa. year, vatsara, i. 71. Yeh river — the Syr-darya. Yeh-hu— Khan of the Turks, i. 45
and note.
Yellow river, i. 13 n., 57 n., 173. Yen-chang, i. 87. Yen-mo-na-cheu — Yamanadvipa. Ye-po-kiu-to — Upagupta. Ye-po-lo, country, i. 99. Ye-po-ti — Java, or perhaps Sumatra,
i. 81.
Yerkiang river, i. 90 n. Ye-she-t'o — Yasada, ii. 74. Ye-tha — Ephthalites, Turk tribes,
Huns of Byzantine writers, i. 15,
16, 90, 91, 92, 100, 101 ; 37 n. ;
royal ladies of, i. 91. Yeu-jih — BSladitya-raja, i. 168 n. Yeu-kin-ho, ii. 32 n. Yeu-leu-p'in-lo-kia-she-po— Uravilva
Kasyapa, ii. 130.
Yeu-po-li — Upali, i. 180; ii. 164. Yih-cheu — Bhaskaravarma. Yih-tsai-chi — Sambuddhasa, Sar-
varthasiddha, ii. 16 n. Yih-tsai-i-ch'ing — Sarv^rthasiddha,
ii. 52 n., 254. Yih-tsai-yau-i, "possessed of every
excellency " — Sarvarthasiddha, ii.
16 n. Yin-kwong-pu — the Kasyapiya
school, i. 121 n.
yin — principle in astronomy, i. 71. Yo-cha — Yaksha. Y6ga (Yu-kia) discipline, ii. 220. YdgSchara schoo1, ii. 103 n. Ydgdchdrya S'dstra ( Yu-kia-tsc-ti-
lun, i. 226. YdgdcMrydbhtimi Sdstra (Yu-kia-
sse-ti-lun), ii. 220, 275. YGgdchdryabhAmi S'dstra kdrilca, of
Jinaputra, ii. 275.
INDEX.
369
yCjana (yu-shen-na) i. 70. yo-kin — turmeric, i. 120 ; ii. 283. yu — corner, ii. 1 02 n. Yuan-chiu, a Shaman, i. 176 n. Yu-cheu, town in Honan, i. 2. Yu-chi, country of the Western, i.
78, 100 n. Yue - chi, Yueh - chi, or Yueh - ti,
i. 15, 32, 33 ; 20 n., 37 n. ; ii. 67
n., 70 n. Yu-chie-sk'-te-lun-skih — Tdgdchdr-
yabh&mi S'dstra-kdrika, ii. 275 and
note. yuek-ngai-chu — the Chandrakanta
jewel, ii. 252. Yuei-chi tribe, i. 56 n. Yueh-kwang — Chandraprabha raja,
ii. 213.
Yuen-mun — Purna, i. 162 n. yu-fan — a gem from the Lu country,
i. 66 n.
Yu-hwui, also read Yu-fai, i. 14, 27. yu-kin— ginger, i. 54.
Yuh-kin-hiang — Kunkuma stupa, ii.
125.
yuh-men — gem -gate, i. ion. Yu-kia-sse-ti Inn — Ydgdchdrya S'ds-
tra, i. 226. Yu-kia-sse-ti-lun — Ydgdchdrya-
bhtimi S'dstra, ii. 220. Yun-kial-king — Skandhadhdtu-dya-
tanas, i. 95.
yun-shih — cloud-stone, ii. 103 n. Yu-shih vihSra, ii. 174. Yu(-ti) Shun. See Shun, i. 8. Yu-tien — Khotan, i. 199 n. Yuvanasva, king, ii. I n. Yuzafza'i tribe, i. 128 n. Yeu-tau-lan-tseu — Udra RSma-
putra, ii. 54 n.
Z.
ZapdSpos or ZaSdSpjjy, the Satadru
river, i. 178 n. Zarafshan river, i. 12 n., 34 n.
VOL. II.
2 A
ADDITIONS AND CORRECTIONS.
VOL. II.
Page I, line 5. — For Kie-pi-lo-fu-sse-to read fa-su-tu.
Page 1 3. — For Kie-pi-lo-fa-sse-ti read fa-su-tu.
Page 44, line 3. — For Fi-she-lai read Fei-she-li.
Page 44, line 3. — For Fo-li-sJie read Fo-li-shi.
Page 66, n. 67. — Dele "the Viddhals" ; the Yue-chi were probably not the
Viddhals or Ephthalites, but Goths. Page 150, line 16. — For lo read to. Pagre 186. — In heading of book, read in line 2 khi for kai; line 3, U for
Zae ; line 5. Tdao for KM ; line 6, Jfciu for fa'n. Paye 235. — In heading of book, line 2, read pu for j>o/ line" 5, read shi
for cAi; <M for to ; line 7, read shi for cAi. Pa^e 289, n. 21. — Read Po-t'su for Fo-fsu, and so in every case. Pa^re 251, n. 33, Kne 17. — For armadores read &MZOS. Pagre 283, line 5. — For Ki-li-si-mo read Ki-li-sek-mo. Page 283, Kne 7. — For Chang-mi read Shang-mi. Other mis-spellings are corrected in the Index.
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