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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. UrNTKK, (M.K., LL.D.,
Director-General of Statistics to the Government of India.
"The article 'India,' in Volume IV., is the touchstone of the work, ninl proven
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that has ever been made to show how the Indian people have been built up.
and the evidence fmrn tli >t«rial« has been for the first time sifted and
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ESSAYS ON THE SACRED LANGUAGE, WRITINGS,
AND RELIGION OF THE PARSIS.
BY MARTIN HAUG, PH.D.,
Late of the Universities of Tubingen, Gottingen, and Bonn ; Superintendent
of Sanskrit Studies, and Professor of Sanskrit in the Poona College.
EDITED AND ENLARGED BY DR. E. "VV. 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.
IT. 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 Parsi.s,' by the
late Dr. Martin Hang, edited by Dr. E. 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 '<>
the present — a dissertation on the languages of the Parsi Scriptures, a translation
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triuu religion, with especial reference to its origin and development." — Times.
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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 Muller's English, and Albrecht Weber's (iriniaii
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. Beal'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 the history of
Buddha. Their great interest, however, consists in the light which they throw upon
everyday life in India at the 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 the excellence
of the morals inculcated, as well as the strange hold which they have retained upon
the 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
cf 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
ceremonies, 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
a god himself." — Scotsman.
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THE HISTORY OF INDIAN LITERATURE.
BY ALBRECHT WEBER.
Translated from the Second German Edition by JOHN MANN, M. A., and
THEODOK ZACHAKIAE, Ph.D., with the sanction of the Author.
Dr. I>rnr.i:u. Inspector of Schools in India, writes: — "When I was Pro-
fessor of Oriental Languages in Elphinstone College, I frequently felt the
f such a work to which I could refer the students."
Professor (.'DWELL, of Cambridge, writes : — "It will be especially useful
to the students in our Indian colleges and universities. I used to long for
;">ok when I was teaching in Calcutta. Hindu students are intensely
interested in the history of Sanskrit literature, and this volume will supply
tiirm with all they want on the subject."
Professor AYmiNKY. Yale ('ollr-o, Newhaven, Conn., U.S.A., writes: —
one of the class to whom the work was originally given in the form
of academic lectures. At their first appearance they were by tar the most
learned and able treatment of their subject ; and with their recent additions
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: erhaps the most comprehensive and lucid survey of Sanskrit literature
extant. The essays continued in the volume were originally delivered as academic
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the most learned and al tie treatment of the subject. They have now been brought
up to date by the addition of all the most important results of recent research." —
Timet. _ _
Post 8vo, cloth, pp. xii.— 198, accompanied by Two Language
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A SKETCH OF
THE MODERN LANGUAGES OF THE EAST INDIES.
BY ROBERT N. CUST.
The Author has attempted to fill up a vacuum, the inconvenience of
which ; i If on his notice. Much had been written about the
;!.ist 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 in an arranged form the notes which he had collected
for his own edification.
" Supplies a deficiency which has Ion- been felt."— Timtt.
'•<K>k before US is then a valual.le Contribution to philological science. It
pane* under review a vast number of languages, and it gh -ivo, in
every cane the I .-.tauce of the opinions and judgments of the bc.st-infornn.-d
writer*."— Saturday lieview.
.Second Coi : :..n. post 8vo, pp. xii. — 116, cloth, price 58.
THE BIRTH OF THE WAR GOD.
A Poem. BY KALI DAS A.
.; fi-Min tin- San-kiit into F.I relish Verse by
KAI.IMI T. II. CUM mi, M.A.
"A Tery spirited rendering of vhi.h \v.-m first pnl.li*h-l
twenty -six years ago, and which we are glad to see ma-.
' Mr Griffith's very spirited rendering is well V. *t who are at all
interested in Indian y tho tenderness offer .. creutivn
imagination of iU author."— Indian Am^vary.
"We are Tery glad to welcome a second edition of Professor Griffith'* admirable
translation. Few translations deserre a second edition better."— Alhnauiu.
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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 savants." — Times.
" 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. Dowsou'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., &c.
A New Edition, Revised and Enlarged, with an Introduction by
STANLEY LANE POOLK.
"... Has been Ion? 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,
ani for liter iry skill to present them in a condensed and readable form." — English.-
man, Calcutta.
Posb 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,
Bucldhist and Moslem, for his clear exposition of their manners, their creeds, and
their necessities." — Times.
Post 8vo, pp. xliv. — 376, cloth, price 145.
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 agreeable introduction to Hindu poetry." — Times.
"... 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." —
uinbwyh Daily Review.
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THE GULISTAN;
OR, ROSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ.
Translated for the First Time into Prose and Verse, with nn Introductory
Preface, and a Life of the Author, from the Atish Kudah,
BY EDWARD P>. EASTWJCK, C.B., M.A., F.R.S., M.U.A.S.
" It is a very fair rendering of the original." — Times.
"The new edition has long been desired, and will be welcomed by nil who t l:c
any interest in Oriental poetry. The Oulistan is a typical Persian verse-book of 1). :
highest order. Mr. Eastwick's rhymed translation . . . has long established itseif in
a secure position as the best version of Sadi's finest work." — Academy.
" ft 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.R.S.,
Late of the Bem?al Civil Service ; Corresponding Member of the Institute ; Chevalier
of the Legion of Honour ; lato Briti.su Minister at tue Court of Nepal, «kc., <to.
CONTENTS Of'' VOL. I.
SECTION I.— On the Kocch, Bod6, and Dlmnal Tribes.— Part I. Vocabulary —
Part II. Grammar. — Part III. Tlu-ir Origin, Locution, Numbers, Creed, Custon,.s,
Character, and Condition, with a General Description of the Climate they dwell iu.
— 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
i:ige. — III. Grammatical Analysis of the Vayu Language. The Vayu Grammar.
ulysis of the Bahing Dialect ot the Kiranti language. The JJ£hing Gram-
mar.— V. On the Vayu or Hayu Tribe of the Central Himalaya.— VI. On t.ie Kiranti
Tribe of the Central "Himalaya.
CONTENTS OF VOL. II.
SECTION III.— On the Aborigines of North-Eastern India. Comparative Vocabulary
of the Tibetan, Bod6, und Gar6 Tongues.
SECTION IV. — Aborigines of the North-Extern Frontier.
SECTION V.— Aborigines of the Eastern Frontier.
SECTION VI —The Indo-Chinese Borderers, and their connection with the Him.-i-
layansand Tibetans. Comparative Vocabnlmy of Indo-Chinese Borderers in Arakan.
irative Vocabulary ot Indo-Chinese Borderers in Tenasserim.
SECTION VII. — The Mongolian Affinities of the Caucasians. — Comparison and Ana-
lysts of Caucasian and Mongolian Words.
SECTION VIII.— Physical Type of Tibetan.".
SECTION IX. — The Aborigines of Central India — Comparative Vocabulary of Ilia
^'inal Languages of (cut ill India. — Aboii-im-.s <.f tin; Eastern (Jhats. — Vocabu-
lary of some of the Dialects oi tin: 11 ill and WandeiingTnhes in the Nortliem Sn
—Aborigines of t; th«-ir Afnintirs.— Suj.plement to tho
Nilgirian Vocabularies.— The Aborigines of Southern India and Ceylon.
8Ecri"V X — H .ut.- . Mission to Pekin, with Remarks on tho W.
Bbed and PLue«u of Tibet.
SECTION XI.— R<mt<j from KathmAndu, tlie C Nepal, to Darjeoling iu
Sikim. — Mo : lative «> tho JS'.-ven Cosis of Nep&l.
SECTION .\ i A .-counts of tho Systems of Law and Police as recognised in
the SUte of Nej Al.
SECTION XIII. —The Native Method of making the Paper denominated Hind :
SECTION XIV. — Prc-eminenco of the Vernaculars; or, the Anglicist* Answer: 1 ;
Being Letter* on 1 1 . <>f ;!,.• I'co]>ic <>f 1
•r the study of the leas-known races of India Mr. Brian Hodgson's ' Miscellane-
ous Es*«ys ' will be found very valuable both to tne philologist and the ctlmol' „
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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 encyclopedia 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 i8a.
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."— St. 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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BUDDHIST BIRTH STORIES; or, Jataka Tales.
The Oldest Collection of Folk-lore Extant :
UKIXG THE JATAKATTHAVANNANA,
l-\«r the first time Edited in the original Pali.
I'.Y V. FAUSBOLL;
And Translated by T. W. RHYS DAVIDS.
Translation. Volume I.
"These arc tales suppose.! to have l>een told by the Buddha of what he had seen
and heard in his preTlOUl births. They are probably the nearest representatiTcs
of the original Ary.. MI 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. " — Ti met.
" It is now some years since Mr. Rhys Davids asserted his right to be heard on
vet by his able article on Buddhism in the new edition of the ' Encyclopaedia
Britanniea.' " — Ltedt Mercury.
" All who are interested in Buddhist literature ought to feel deeply indebted to
Mr. Rhy Mis well-established reputation as a Pali scholar is a sufficient
for the fidelity of his version, and the style of his translations is descrying
of high praise." — Actulemy.
:ore competent expositor of Buddhism could be found than Mr. fthys Davids
In the Jitaka 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
K*ci;J 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
. in."— St. Janies't Gazette.
Post 8vo, pp. jcxviii. — 362, cloth, price 143.
A TALMUDIC MISCELLANY;
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.
'•tain in PO concise and handy a form as this volume a general idea of the
Talnu. . • Chri-tians at least."— 7'
r :<nd popul r will make it attractive to general readers.
Mr li iiolar. . . . Contains samples of tlie good, b:,d,
and indifferent, and especially extracts that throw light upon the Scriptures."—
Britith Quarterly Review.
" Will convey to English readers a more complete and truthful notion of th<-
Talmud than any other work that has yet appeared."— Daily A
c-rlooking in the slightest the several nttrarii.-ns .,f 11,,
volumes of the ' ' -itation in savin • that this surpasses
ill In intere-'
•«M: 'MH . . . thus giv.- what is, wo believe, a fair set
cimenH whi< h tb "rd.
.
general reader to gain n f:ur and unbiassed . -n. .•;•• i-n <>f the multil:ui«u^ conl
truly und. •
assert*— by the life-long devoti- - of the Chosen People."— /)«</.
" The Talue and importance of this vol in t scarcely a .«••
extract In K- M^-S but thi
•urea which are the common heritor <//.
I r in a capital specimen nf :
.ving labour."— J(*,*h Herald.
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THE CLASSICAL POETRY OF THE JAPANESE.
BY BASIL HALL CHAMBERLAIN,
Author of " Yeigo Heflkaku Shiran."
14 A very curious volume. The author has manifestly devoted much labour to tho
task of studying the poetical literature of the Japanese, and rendering characteristic
specimens into English verse." — Daily Eews.
" 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 u difficult task when he undertook to reproduce
Japanese poetry in an English form. But he has evidently laboured con amare, and
his> efforts are successful to a degree." — London and China Ejcpresi.
Post 8vo, pp. xii. — 164, cloth, price ios. 6d.
THE HISTORY OF ESARHADDON (Son of Sennacherib),
KING OF ASSYRIA, B.C. 681-C68.
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.' " — Timi-*.
"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,
hue it does not assume to be more than tentative, and it offers both to the professed
Assyriologist and to the ordinary non-Assyriological Semitic scholar the means of
controlling its results." — Academn.
"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and
students. They 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.
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THE MESNEVI
(Usually known as THE MESNEVIYI 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 Review.
''This book will be a very valuable help to the reader ignorant of Persia, who is
desirous of obtaining an insight into a very important department of the literature
extant in that language."— Tablet.
ORIENTAL SERIES.
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EASTEEN PROVEKBS AND EMBLEMS
ILLUSTRATING OLD TRUTHS.
BY REV. J. LONG,
Member of the Bengal Asiatic Society, F.R.G.S.
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reading. " — Record.
" Altogether, it is quite a feast of good things." — Globe.
" It is full of interesting matter." — Antiquary.
Post Svo, 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 Goviuda" of Jayadeva ; Two Books from "The Iliad of
India" (Mahabharata), "Proverbial "NVisdom " from the Shlokas of the
Hit.-padesa, and other Oriental Poems.
]JY EDWIN AlLNol.D, C.S.I., Author of "The Light of Asia."
"In this new volume of Messrs. TrUbner's Oriental Series, Mr. Edwin Arnold does
good service by illustrating, through the medium of his musical English melodies,
the power of Indian poetry to stir European emotions. The ' Indian Song of Songs '
is n»t unknown to scholars. Mr. Arnold will have introduced it among popular
English p<>ems. Nothing could be more graceful and delicate than the shades by
,i is portrayed in the gradual process of being weaned 1 y the love of
' Beautiful Radha, jasmine-bosomed Kadha,'
allurements of the forest nymphs, in whom the five senses are typified." —
:her English poet lias ever thrown his genius and his art so thoroughly info
the work of translating Eastern ideas as Mr. Arnold has done in his splendid para-
phrases of language contained in these mighty epics."— Dai ly Telegruph.
" The poem abounds with imagery of Eastern luxuriousness and sensuousn< ss; the
air seems laden with the spicy odours of the tropics, and the verse has a richness an 1
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."- oetrlund Mail.
" We certainly wish Air. Arnold success in his attempt ' to popularise Indian
classics,' th.it being, as his preface tells us, the goal towards which he bends his
effort*. "—AlUn't Indian Hail.
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THE MIND OF MENCIUS ;
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A SYSTEMATIC DIGEST OP THE DOCTRINKS OF THE CHINESE PHILOSOPHER
Translated from the Original Text nml Classified, with
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By the REV. ERNST FABER, Rhenish Mission Society.
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THE RELIGIONS OF INDIA.
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HINDU PHILOSOPHY.
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THE BHAGAVAD-GITA.
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THE QUATRAINS OF OMAR KHAYYAM.
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A COMPARATIVE HISTORY OF THE EGYPTIAN AND
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YUSUF AND ZULAIKHA.
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LINGUISTIC ESSAYS.
BY CARL ABEL.
CONTENTS.
c as the Expression of National
The Conception of Love in some Ancient
' 1 >dern Languages.
>h Verbs of Command.
The En
Methods.
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• Language for all Slavs.
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THE SARV A - BARS ANA - SAMGRAHA ;
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UDANAVARGA.
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A HISTORY OF BURMA.
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BY LIEUT. -I;EX. SIR ARTHUR P. PHAYRE, G.C.M.G., K.C.S.I., andC.B.,
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RELIGION IN CHINA.
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i vations on the Prospects of Christian Conversion amougst that
pfa
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THE LIFE OF THE BUDDHA AND THE EARLY
HISTORY OF HIS ORDER.
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Follow.-,! by notices on the Early History of Tibet and Khotm.
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Ject." — I
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which have of lute years taken in : kablr a dr.
: in t 'Test as bcitiK
work- wtiidi. h.-ic analysed ai.
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BUDDHIST RECORDS OF THE WESTERN WORLD,
Translated from the Chinese of Hiuen Tsiang (A.D. 629).
BY SAMUEL BEAL, B.A.,
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THE SANKHYA APHORISMS OF KAPILA,
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THE ORDINANCES OF MANU.
Translated from the Sanskrit, with an Introduction.
By the late A. C. BURNELL, Ph.D., C.I.E.
Completed and Edited by E. W. HOPKINS, Ph.D.,
of Columbia College, N.Y.
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SI-YU-KI.
BUDDHIST RECORDS
OF
THE WESTERN WORLD,
TRANSLATED FROM THE CHINESE
oFiHiUEN TSIANG}(A.D. 629}.
c H 5 oia vv -Usavtef a
BY
SAMUEL BEAL,
B.A. (TRIX. COL. CAMB.), R.N. (RETIRED CHAPLAIN AND N.I.), PROFESSOR OF (HIM
;:SITY COLLEGE, LONDON ; RECTOE OF WARK, NORTHUMBERLAND, ETC.
IN TWO VOLUMES.
VOL. I.
LONDON:
TKUBNER & CO., LU D G AT E '11 I L I..
1884.
[AH riyld* rctcrvcd.]
I;ALLANTYNE, HANSON AND ca
EDINBURGH AND LONDON
ZTbcse Volumes
ARE DEDICATED
(BY GRACIOUS PERMISSION)
TO
H.R.H. ALBERT EDWARD
PRINCE OF WALES.
CONTENTS.
PAGE
INTRODUCTION ....... ix
Shih Fa-hiaii ...... xi
Sung-Yun ....... xv
Hiuen Tsiang ...... xviii
Buddhist Literature in China . . . . xx
TRAVELS OF FA-HIAN, or Fo-kwQ-ki .... xxiii
Tin; MISSION OF SUNG-YUN AND HWEI-SANG . . Ixxxiv
\CE TO THE " TA-T'ANG-SI-YU-KI," BY CHANG YUEH . i
BOOK I.— THIRTY-FOUR COUNTRIES .... 7-68
INTRODUCTION BY CHANG YUEH .... 7
1. Country of '0-ki-ni (Akni) . . . .17
2. Kingdom of K'iu-rhi (Kucha) . . .19
3. l'oh-luh-kia(BAluka or Aksu) ... 24
4. Nu-chih-kion (Nujkcnd) . . . .29
5. Che-ahi (01 hkand) . . . -30
6. Fci-han (Fer-Lanah) ..... 30
7 Su-tu-li-ssc-iui (Sutri.-hna) . . . .31
8. S. ::iarkaii(l) . . . .32
9. Hi-mo-ho (Maghian) . . . . -33
10. K'i<--i><>-ta-iia (Kclaul) . . . -33
11. K'iuli-.-h\vaii^-ni-kia (K . . 34
ii ( Kuan) . . . . .34
34
ik) . . . . . -35
:/iu) . . -35
16. Ki-.-lnvni: ::) . . . . . 36
viii CONTENTS.
BOOK I. — continued PAGE
17. Ta-nii (Termed) .... 38
1 8. Ch'i-ngoh-yen-na (Chaghanian or Saghanian) . 39
19. Hwuh-lo-mo (Garma) .... 39
20. Su-man (Suinaii and Kulfib) ... 40
21. Kio-ho-yen-na (Kubadian) .... 40
22. Hu-sha (Wakhsh) ..... 40
23. Kho-to-lo (Khotl) ..... 40
24. Kiu-mi-to (Kumidha or Darwaz and Roshan) . 41
25. Fo-kia-lang (Baghlan) .... 43
26. Hi-lu-sih-inin-kien (Riti-Samangan) . . 43
27. Ho-lin (Khulm) . . . . . 43
28. Po-ho or Fo-ho-lo (Balkh .... 43
29. Jui-mo-to (Jumadha) .... 48
30. Hu-shi-kien (Ju/gana) .... 48
31. Ta-la-kien (Talikan) .... 48
32. Kie-chi (Gachi or Gaz) .... 49
33. Fan-yen-na (Bamiyuu) .... 49
34. Kia-pi-shi (Kapis'a) . . , . 54
BOOK II.— THREE COUNTRIES .... 69-118
(1) Names of India ..... 69
(2) Extent of India, Climate, &c. ... 70
(3) Measures of Length .... 70
(4) Astronomy, the Indian Calendar, &c. . . 71
(5) Towns and Buildings .... 73
(6) Seats, Clothing, &c. . . . -75
(7) Dress, Habits, &c. . . . -75
(8) Cleanliness, Ablutions, &c. ... 77
(9) Writing, Language, Literature, theVedas, Study . 77
(10) Buddhist Schools, Books, Discussions, Discipline 80
(i i ) Castes, Marriage ..... 82
(12) Royal Race, Troops, Weapons ... 82
(13) Manners, Justice ..... 83
(14) Forms of Politeness .... 85
(15) Medicines, Funeral Customs, &c. ... 86
(16) Civil Administration, Revenues, &c. . . 87
(17) Plants and Trees, Cultivation, Food, Drink, &c. . 88
(18) Commercial Transactions .... 89
1. Country of Lan-po (Lamghan) ... 90
2. Na-kie-lo-ho (Nagarahara) . . . .91
3. Kien-t'o-lo (Gandhara) .... 97
CONTENTS. ix
PAGE
BOOK III.— EIGHT COUNTRIES . . . 119-164
1. U-chang-na (Udyana) . . . .119
2. Po-lu-lo (Bolor) . . . . .135
3. Ta-ch'a-shi-lo (Takshasila) . . . .136
4. Sani,'-lio-pu-lo (Siihhapura) . . . .143
5. Wu-la-shi (Urasa) ..... 147
6. Kia-shi-mi-lo (Kas'mir) . . . .148
7. Pun-nu-tso (Punacha) . . . .163
8. Ho-lo-she-pu-lo (Rajapuri) . . . .163
BOOK IV.— FIFTEEN COUNTRIES . . . 165-205
1. Tseh-kia (Takka) 165
2. Chi-ua-po-ti (Chinapati) . . . 173
3. She-lau-t'o-lo (Jilahdhara) . . . .175
4. K'iu-lu-to (Kulutu) . . . . .177
5. She-to-t'u-lu (6atadru) . . . .178
6. Po-li-ye-to-lo (Paryatra) . . . .179
7. Mo-t'u-lo (Matlmia) . . . .179
8. Sa-t'a-ni-shi-fa-lo (Sthanesvara) . . .183
9. Su-lo-k'in-na (Srughna) . . . .186
10. Mo-ti-pu-lo (Matipura) .... 190
11. P'o-lo-hih-mo-pu-lo (Bralimamini) . . . 198
12. Kiu-pi-shwang-na (Govi&ma ?) . . . 199
13. '0-hi-chi-ta-lo (Ahikslietra) . ... 200
14. Pi-lo-.-han-iia, (Virasana?) .... 201
15. Kii-pi-ta (Kapitha) ..... 202
BOOK V.— S -TRIES .... 206-240
1. Kie-jo-kio-she-kAvo (Kaiiyakulya) . . . 206
2. J0-yu-t'o (AymlhvA) ..... 224
3. '0-ye-niu-kliic (flayainukha) . . . 229
4. I'o-ln-yc-kia (Piayil^a) .... 230
5. K j-ini (Kau.s'uiibi) .... 235
6. Pi-so-kia (Vaisaka) ..... 239
ADDITIONS AND CORRECTIONS . . . .241
INTRODUCTION.
THE progress which has been made in our knowledge of
Northern Buddhism during the last few years is due very
considerably to the discovery of the Buddhist literature
of China. This literature (now well known to us through
the catalogues already published) l contains, amongst other
valuable works, the records of the travels of various
Chinese Buddhist pilgrims who visited India during the
early centuries of our era. These records embody the
testimony of independent eye-witnesses as to the facts
related in them, and having been faithfully preserved and
allotted a place in the collection of the sacred books of
the country, their evidence is entirely trustworthy.
It would be impossible to mention seriatim the various
points of interest in these works, as they refer to the
geography, history, manners, and religion of the people
of India. The reader who looks into the pages that fol-
low will find ample material for study on all these ques-
tions. But there is one particular that gives a more than
usual interest to the records under notice, and that is the
evident sincerity and enthusiasm of the travellers them-
selves. Never did more devoted pilgrims leave their
native country to encounter the perils of travel in foreign
and (i -lid disciples more ardently <le-
•• nn tht- cs of tli ion ; never
by desert, mountain,
''•1st Tripl',
ujio.
b
x INTRODUCTION.
and sea than these simple - minded earnest Buddhist
priests. And that such courage, religious devotion, and
power of endurance should be exhibited by men so slug-
gish, as we think, in their very nature as the Chinese,
this is very surprising, and may perhaps arouse some con-
sideration.
Buddhist books began to be imported into China during
the closing period of the first century of our era. From
these books the Chinese learned the history of the founder
of the new religion, and became familiar with the names
of the sacred spots he had consecrated by his presence.
As time went on, and strangers from India and the neigh-
, bourhood still flocked into the Eastern Empire, some of the
new converts (whose names have been lost) were urged
by curiosity or a sincere desire to gaze on the mementoes
of the religion they had learned to adopt, to risk the
perils of travel and visit the western region. We are
told by I-tsing (one of the writers of these Buddhist re-
cords), who lived about 670 A.D., that 500 years before
his time twenty men, or about that number, had found
their way through the province of Sz'chuen to the Mahfi-
bodhi tree in India, and for them and their fellow-
countrymen a Maharaja called Srigupta built a temple.
The establishment was called the " Tchina Temple." In
I-tsing's days it was in ruins. In the year 290 A.D. we
find another Chinese pilgrim called Chu Si-hing visiting
Khotan ; another called Fa-ling shortly afterwards pro-
ceeded to North India, and we can hardly doubt that
others unknown to fame followed their example. At any
rate, the recent accidental discovery of several stone tablets
with Chinese inscriptions at Buddha Gaya,2 on two of
which we find the names of the pilgrims Chi-I and Ho-
yun, the former In company "with some other priests,"
shows plainly that the sacred spots were visited from time
to time by priests from China, whose names indeed are
unknown to us from any other source, but who were
2 See /. R. A. £., N.S., vol. xiii. pp. 552-572.
INTRODUCTION. xi
impelled to leave their home by the same spirit of reli-
gious devotion and enthusiasm which actuated those with
whom we are better acquainted.
The first Chinese traveller whose name and writings
have come down to us is the Sakyaputra Fa -hi an. He
is the author of the records which follow in the pages of
the present Introduction. His work, the Fo-kwo-ki, was
first known in Europe through a translation 3 made by M.
Abel Eemusat. But Klaproth claimed the discovery of the
book itself from the year i8i6,4 and it was he who shaped
the rough draft of Remusat's translation from chap. xxi.
of the work in question to the end. Of this translation
nothing need be said in this place; it has been dealt
with elsewhere. It will be enough, therefore, to give
some few particulars respecting the life and travels of the
pilgrim, and for the rest to refer the reader to the transla-
tion which follows.
Sinn FA-HI AX.
A.D. 400.
In agreement with early custom, the Chinese mendicant
priests who adopted the Buddhist faith changed their
names at the time of their leaving their homes (ordina-
tion), and assumed the title of Sakyaputras, sons or men-
dicants of Sakya. So we find amongst the inscriptions at
Matlmni5 the title Sakya Bhikshunyaka or Sakya Bhik-
ulded to the religious names of the different bene-
factors there mentioned. The pilgrim Fa-hi an, therefore,
whose original namr* was IVUIILT, when IK; assumed the
ais title by which he is known to us, took also the
:i of Shih or the Sakyaputra, the disciple or son
I a native, of Wu-Yiing, of the district
of P: , in the province of Shai:-i. He left his
home rs of age. II:
a Fof kouf .• 5 Arch. 8nrwy «/ ///.//,!. vi.I. iii
M. -. J. /• :. v. j.j.. i.sj if.
xii INTRODUCTION.
early history is recorded in the work called Ko-sang-chuen,
written during the time of the Liang dynasty, belonging
to the Suh family (502-507 A.D.) But so far as we are
now concerned, we need only mention that he was moved
by a desire to obtain books not known in China, and with
that aim set out in company with other priests (some of
whom are named in the records) from Chang'an, A.D. 399,
and after an absence of fourteen years returned to Nan-
kin, where, in connection with Buddhabhadra (an Indian
Sramana, descended from the family of the founder of the
Buddhist religion), he translated various works and com-
posed the history of his travels. He died at the age of
eighty-six.
Fa-hian's point of departure was the city of Chang'an
in Shen-si ; from this place he advanced across the Lung
district (or mountains) to the fortified town of Chang-yeh
in Kan-suh; here he met with some other priests, and
with them proceeded to Tun-hwang, a town situated to the
south of the Bulunghir river, lat. 39° 30' N., long. 95° E.
Thence with four companions he pushed forward, under
the guidance, as it seems, of an official, across the desert of
Lop to Shen-shen, the probable site of which is marked
in the map accompanying the account of Prejevalsky's
journey through- the same district; according to this map,
it is situated in lat. 38° K, and long. 87° E. It corre-
sponds with the Cherchen of Marco Polo. Fa-hian tells us
that Buddhism prevailed in this country, and that there
were about 4000 priests. The country itself was rugged
and barren. So Marco Polo says, " The whole of this pro-
vince is sandy, but there are numerous towns and vil-
lages."6 The Venetian traveller makes the distance from
the town of Lop five days' journey. Probably Fa-hian
did not visit the town of Cherchen, but after a month in
the kingdom turned to the north-west, apparently follow-
ing the course of the Tarim, and after fifteen days arrived
in the kingdom of Wu-i or Wu-ki. This kingdom seems
6 Marco Polo, cap. xxxviii.
INTRODUCTION* xiii
to correspond to Karsliar or Karasharh, near the Lake
Tenghiz or Bagarash, and is the same as the '0-ki-ni of
Hiuen Tsiang.7 Prejevalsky took three days in travelling
from Kara-moto to Koiia, a distance of about 42 miles,8
so that the fifteen days of Fa-hian might well represent in
point of time the distance from Lake Lob to Karasharh.
Our pilgrims would here strike on the outward route of
Hiuen Tsiang. It was at this spot they fell in with their
companions Pao-yun and the rest, whom they had left at
Tun-hwang. These had probably travelled to Karasharh
by the northern route, as it is called, through Kamil or
Kamul to Pidshan and Turfan ; for we read that whilst
Fa-hian remained at Karasharh, under the protection of
an important official, some of the others Vent back to
Kao-chang (Turfan), showing that they had come that
way.
From Karasharh Fa-hian and the others, favoured by the
liberality of Kung siin (who was in some way connected with
the Prince of Ts'in), proceeded south-west to Khotan. The
route they took is not well ascertained ; but probably they
followed the course of the Tarim and of the Khotan rivers.
There were no dwellings or people on the road, and the
difficulties of the journey and of crossing the rivevs " ex-
ceeded power of comparison." After a month and five
days they reached Khotan. This country has been iden-
tified with Li-yul of the Tibetan writers.9 There is some
reason for connecting this " laud of Li " with the Lich-
chhuvis of Yaisfili. It is said by Csoma Korb'si "that the
tii writers derive their first king (about 250 B.C.)
from the Litsabyis or Lichavyis."10 The chief prince or
ruler of the LichchhavU \\a- railed the. " pvut lion" or
" the noble lion."11 This is probably the explanation of
-li, used by Spi-nce Hardy as "the name of the king
of the Lichawis."12 Khotan would thus be the land of the
1. xix.
p. 50.
hill. w Al 282.
r'i«m,p. 23''
xiv INTRODUCTION.
lion-people (Simhas). Whether this be so or not, the
polished condition of the people and their religious zeal
indicate close connection with India, more probably with
Baktria. The name of the great temple, a mile or two to
the west of the city, called the Nava-sanghiirama, or royal
" new temple," is the same as that on the south-west of
Balkh, described by Hiuen Tsiang;13 and the introduc-
tion of Vaisravana as the protector of this convent, and
his connection with Khotan, the kings of that country
being descended from him,14 indicate a relationship, if
not of race, at least of intercourse between the two
kingdoms.
After witnessing the car procession of Khotan, Fa-hian
and some others (for the pilgrims had now separated for a
time), advanced for twenty-five days towards the country
of Tseu-ho, which, according to Klaproth, corresponds with
the district of Yangi-hissar, from which there is a caravan
route due south into the mountain region of the Tsung-
ling. It was by this road they pursued their journey for
four days to a station named Yu-hwui, or, as it may also
be read, Yu-fai ; here they kept their religious fast, after
which, journeying for twenty-five days, they reached the
country of Kie-sha. I cannot understand how either of
the last-named places can be identified with Ladakh.15
Yu-hwui is four days south of Tseu-ho ;16 and twenty-five
days beyond this brings the pilgrims to the country of
Kie-sha, in the centre of the Tsung-ling mountains.
Nor can we, on the. other hand, identify this kingdom of
Kie-sha (the symbols are entirely different from those
used by Hiuen Tsiang, ii. p. 306, for Kashgar) with that
of the Kossaioi of Ptolemy, the Khasas of Manu, and the
Khasakas of the Vishnu Picrdna.17 These appear to have
been related to the Cushites of Holy Scripture.
3 Vol. i. p. 44. introduction), p. xL n. 2.
14 Inf., vol. ii. p. 309. 16 So we read in Fa-hian's text.
15 See Laidlay's note, Fa-hian, p. ^SeeEiiel, Handbook, s.v.Khac/ta;
26, n. 6, and Wood's Oxus (Yule's Laidlay's Fa-hian, p. 31.
INTRODUCTION. xv
Advancing for a month across the Tsung-ling range
towards India, the pilgrims reached the little country of
To-li, that is, the valley of Darail in the Dard country.
This valley is on the right or western bank of the Indus,
long. 73° 44' E., and is watered by a river Daril.18 Still
advancing south-west for fifteen days, they strike the
Indus (or probably the Swat river), crossing which, they
enter on the kingdom of Udyana, where they found Bud-
dhism in a flourishing condition. Concerning this country
and its traditions, we have ample records in Hiuen Tsiang,
Book iii. (p. 119). Here then we may leave Fa-hian; his
farther travels may be followed by the details given in his
own writings, and to these we refer the reader.
SUNG YUN.
A.D. 518.
This pilgrim was a native of Tun-hwang, in what is
sometimes called Little Tibet, lat. 39° 30' N., long.
. He seems to have lived in a suburb of the city
of Lo-yang (Honan-fu) called Wan-I. He was sent,
A.D. 518, by the Empress of the Northern Wei dynasty,
in company with Hwui Sang, a Bhikshu of the Shung-li
temple of Lo-yang, to the western countries to seek for
books. They brought back altogether one hundred and
seventy volumes or sets of the Great Development series.
They seem to have taken the southern route from Tun-
hwung tu Khotan, and thence by the same route as Fa-
liian and his companion across the Tsung-ling mountains.
Ve-tha (Ephthalites) were now in possession of the
old country of the Yue-chi, and had recently conqnnvd
Gandhfira. They are described as having no walh-d
towns, but keeping order by means of a standing army
that moved here and there. They used felt (lent her;
garments, had no written character, nor any knowledge
1 Vld 134, n. 37.
xvi INTRODUCTION.
of the heavenly bodies. On all hands it is plain the
Ye-tha were a rude horde of Turks who had followed in
the steps of the Hiung-nu ; they were, in fact, the Eph-
thalites or Huns of the Byzantine writers. " In the
early part of the sixth century their power extended
over Western India, and Cosmas tells us of their king
Gollas who domineered there with a thousand elephants
and a vast force of horsemen." 19 Sung-yun also names
the power of the king whom the Ye-tha had set up over
Gandhara. He was of the Lae-lih dynasty, or a man of
Lae-lih, which may perhaps be restored to Lara. Acc6rding
to Hiuen Tsiang,20 the northern Lara people belonged to
Valabhi, and the southern Liiras to ^Ifiluva. It was one
of these Lara princes the Ye-tha had set over the king-
dom of Gandhara. It may have been with the Gollas
of Cosmas that the Chinese pilgrims had their inter-
view. At any rate, he was lording it over the people
with seven hundred war-elephants, and was evidently a
fierce and oppressive potentate.
The Ye-tha, according to Sung-yun, had conquered
or received tribute from more than forty countries in all,
from Tieh-lo in the south to Lae-lih in the north, east-
ward to Khotan, westward to Persia. The symbols
Tieh-lo probably represent Tirabhukti, the present Tirhut,
the old land of the Vrljjis. The Vrljjis themselves were
in all probability Skythian invaders, whose power had
reached so far as the borders of the Gauges at Patna,
but had there been checked by Ajata^atru. They had
afterwards been driven north-east to the mountains
bordering on Nepal.21 The Ye-tha also extended their
power so far as this, and northward to Lae-lih, i.e.,
Malava. As these conquests had been achieved two gene-
rations before Sung-yun's time, we may place this in-
vasion of India therefore about A.D. 460.
The notices of the country of Udyana by Sung-yun
19 Yule, Wood's Oxus, xxvii. 2° Vol. ii. pp. 260, 266, notes 56, 71.
21 V. de St. Martin, Mtmoire, p. 368.
INTRODUCTION. xvii
vie with those found in Hiuen Tsiang for abundance of
detail and legendary interest. It is singular that the
supposed scene of the history of Yessantara, " the giving
king" of Hiuen Tsiang and the Pi-lo of Sung-yun, should
be placed in this remote district. The Vcssantara JdtaJca
(so called) was well known in Ceylon in Fa-hian's time ; 22
it forms part of the sculptured scenes at Amaravati and
Sanehi ; it is still one of the most popular stories amongst
the Mongols. How does the site of the history come to
be placed in Udyana ? There are some obscure notices
connected with the succession of the Maurya or Moriya
sovereigns from the Sakya youths who fled to this district
of Udyana -which may throw a little light on this subject.
The Buddhists affirm that Asoka belonged to the same
family as Buddha, because he was descended from Chan-
dragupta, who was the child of the queen of one of the
sovereigns of Moriyanagara. This Moriyanagara was
the city founded by the Sakya youths who fled from Kapi-
lavastu; so that whatever old legends were connected
with the Sakya family were probably referred to Udyana
by the direct or indirect influence of Asoka, or by his
popularity as a Buddhist sovereign. But, in any case,
the history of Udyana is mixed up with that of the
t family, and Buddha himself is made to acknow-
ledge Uttarasena as one of his own kinsmen.23 We may
suppose then that these tales did actually take their rise
some local or family association connected with
:ia, and found their way thence into the legends of
other countries. Hence while we have in the Southern
account mention made of the elephant that could bring
rain from h< a\vn, which was the cause of Vessantani's
.iii<-iit, in the Northern accounts this is, apparently,
with the peacock (inni/nra) that brought water
But the subject need not be pursued
r in tiiis place; it is suilicieiit to note the fact that*
••. 38. * Inf., vol. i. ] .p. ijl f.
/., vol. i. j..
xviii INTRODUCTION.
many of the stones found in the Northern legends are
somehow or other localised in this pleasant district of
Udyana. Sung-yun, after reaching so far as Peshawar
and Nagarahara, returned to China in the year A.D. 521.
HIUEN TSIANG.
A.D. 629.
This illustrious pilgrim was born in the year 603 A.D.,
at Ch'in Liu, in the province of Ho-nan, close to the pro-
vincial city. He was the youngest of four brothers. At
an early age he was taken by his second brother, Chang-
tsi, to the eastern capital, Lo-yang. His brother was a
monk belonging to the Tsing-tu temple, and in this com-
munity Hiuen Tsiang was ordained at the age of thirteen
years.25 On account of the troubles which occurred at the
end of the dynasty of Sui, the pilgrim in company with
his brother sought refuge in the city of Shing-tu, the
capital of the province of Sz'chuen, and here at the age of
twenty he was fully ordained as a Bhikshu or priest.
After some time he 'began to travel through the provinces
in search of the best instructor he could get, and so came
at length to Chang'an. It was here, stirred up by the re-
collection of Fa-hian and Chi-yen, that he resolved to go
to the western regions to question the sages on points that
troubled his mind. He was now twenty-six years of age.
He accordingly set out from Chang'an in company with a
priest of Tsing-chau of Kan-suh, and having reached that
city, rested there. Thence he proceeded to Lan-chau, the
provincial city of Kan-suh. He then advanced with a
magistrate's escort to Liang- chau, a prefecture of Kan-suh,
beyond the river. This city was the entrepot for mer-
chants from Tibet and the countries east of the Tsung-
ling mountains ; and to these Hiuen Tsiang explained the
sacred books and revealed his purpose of going to the
kingdom of the Brahmans to seek for the law. By them
25 That is, became a novice or Sramariera.
INTRODUCTION. xix
he was amply provided with means for his expedition,
and, notwithstanding the expostulation of the governor
of the city, by the connivance of two priests he was able
to proceed westward as far as Kwa-chau, a town about ten
miles to the south of the Hu-lu river, which seems to be
the same as the Bulunghir.
From this spot, going north in company with a young
man who had offered to act as his guide, he crossed the river
by night, and after escaping the treachery of his guide,
came alone to the first watch-tower. Five of these towers,
at intervals of 100 li, stretched towards the country of
I-gu (Kamul). We need not recount the way in which
the pilgrim prevailed on the keepers of the first and
fourth tower to let him proceed ; nor is it necessary to
recount the fervent prayers to Kwan-yin and his incessant
invocation of the name of this divinity. Suffice it to say,
he at last reached the confines of I-gu, and there halted.
From this place he was summoned by the prince of Kao-
chang (Turf an), who, after vainly attempting to keep him
in his territory, remitted him to '0-ki-ni, that is, Kara-
sharh, from which he advanced to Kuche. Here the nar-
rative in the pages following carries us on through the
territory of Kuche to Baluka, or 13ai, in the Aksu dis-
trict, from whence the pilgrim proceeds in a northerly
direction across the Icy Mountains (Muzart) into the
well-watered plains bordering on the Tsing Lake (Issyk-
kul) ; he then proceeded along the fertile valley of the
Su-yeh river (the Chu or Chui) to the town of Taras, and
thence to Nujkeiul and Tashkand.
It is not necessary to follow the pilgrim's route farther
than this, as the particulars given in the translation fol-
lowing, and tin; notes thereto, will sufliricntly set forth
ivance.
: Voni his Indian travels across
miir and through Kashmir and the Khotan districts,
id been away from China since A.D. 629; he returned
r>.\^. He brought back with him —
xx INTRODUCTION.
1. Five hundred grains of relics belonging to the body
(flesh) of Tathagata.
2. A golden statue of Buddha on a transparent pede-
stal.
3. A statue of Buddha carved out of sandal- wood on a
transparent pedestal. This figure is a copy of the statue
which Udayana, king of KauSambi, had made.
4. A similar statue of sandal-wood, copy of the figure
made after Buddha descended from the Trayastririisas
heaven.
5. A silver statue of Buddha on a transparent pedestal.
6. A golden statue of Buddha on a transparent pedestal.
7. A sandal-wood figure of Buddha on a transparent
pedestal.
8. One hundred and twenty-four works (sdtras) of the
Great Vehicle.
9. Other works, amounting in the whole to 520 fasci-
culi, carried by twenty-two horses.
There are many interesting particulars given in the
"Life of Hiuen Tsiang" by Hwui-lih, which need not
be named here, respecting the work of translation and
the pilgrim's death at the age of sixty-five. They will be
fully set forth in the translation of that memoir, which it
is hoped will follow the present volumes.
We will simply add, that of all the books translated by
Hiuen Tsiang, there are still seventy-five included in the
collection of the Chinese Tripitaka. The titles of these
books may be seen in the catalogue prepared by Mr. Bun-
yiu Nanjio, coll. 435, 436.
BUDDHIST LITERATURE IN CHINA.
Although it was known that there were copies of trans-
lations of the Buddhist Tripitaka in the great monasteries
in China, no complete set of these books had been brought
to England until the Japanese Government furnished us
with the copy now in the India Office Library in the year
INTRODUCTION. xxi
1875. Respecting these books I will extract one passage
from the report which was drawn up by direction of the
Secretary of State for India : —
"The value of the records of the 'Chinese pilgrims'
who visited India in the early centuries of our era, and
the account of whose travels is contained in this collec-
tion, is too well understood to need any remark. I regret
that none of the books referred to by M. Stas. Julien,
in his introduction to the ' Vie deHioucn Thsang} and
which he thought might be found in Japan, are contained
in this collection ; but there is still some hope that they
may be found in a separate form in some of the remote
monasteries of that country, or more probably in China
itself."26
To that opinion I still adhere. I think that if searching
inquiry were made at Honan-fu and its neighbourhood,
we might learn something of books supposed to be lost.
And my opinion is grounded on this circumstance, that
efforts which have been made to get copies (in the ordi-
nary way) of books found in the collection of the Tripitaka
have failed, and reports furnished that such works are
lost. M. Stas. Julien himself tells us that Dr. Morrison,
senior, reported that the Si-yu-ki (the work here 'trans-
lated) could not be procured in China. And such is the
listlessness of the Chinese literati about Buddhist books,
and such the seclusion and isolation of many of the JHul-
dhist establishments in China, that I believe books may
still exist, or even original manuscripts, of which we know
nothing at present. It would be strange if such were not
the case, consi .hat has taken place in respect of
: les of fragments or entire copies of MSS.
of our own sacred scriptures in remote monasteries of
Christendom.
In conclusion, I desire to express the debt I owe, in the
execution of this and other works, to the learning and
* Deal's Catalogue, j>. i.
xxii INTRODUCTION.
intimate knowledge of the Chinese language possessed by
M. Stas. Julien.
I should not have attempted to follow in his steps had
his own translation of the Si-yu-ki been still procurable.
But as it had long been out of print, and the demand for
the book continued to be urgent, I have attempted to fur-
nish, an independent translation in English of the Chinese
pilgrim's travels.
I am very largely indebted to James Burgess, LL.D., for
assistance in carrying these volumes through the press.
His close acquaintance with Buddhist archaeology and
literature will give . value to many of the notes which
appear on the pages following, and his kind supervision
of the text and preparation of the index attached to it
demand my thanks and sincere acknowledgments.
I am also under great obligations to Colonel Yule, C.B.,
and to Dr. E. Host, for their ever-ready help and advice,
especially during my visits to the Library of the India
Office. •
I have not overlooked the remarks of various writers
who have honoured me by noticing my little book
(Buddhist Pilgrims), published in 1869. I venture, how-
ever, to hope that I have by this time established my
claim to be regarded as an independent worker in this
field of literature. I have not therefore quoted instances
of agreement or disagreement with the writers referred
to; in fact, I have purposely avoided doing so, as my
object is not to write a chapter of grammar, but to contri-
bute towards the history of a religion ; but I have suffered
no prejudice to interfere with the honesty of my work.
I shall now proceed to the translation of the travels of
Fa-hian and Sung-yun, referring the student to the
original edition of my Buddhist Pilgrims for many notes
and explanations of the text, which want of space forbids
me to reproduce in these volumes.
( xxiii )
THE TRAVELS OF FA-HIAN.
BUDDHIST-COUNTRY-RECORDS.
By Fa-hian, the S'dkya of the Sung (Dynasty).
[DATE, 400 A.D.]
I. FA-HIAX, when formerly residing at Ch'ang-an,1 re-
gretted the imperfect condition of the Vinaya pitaka.
Whereupon, afterwards, in the second year of Hung-shi,
the cyclic year being Chi-hai* he agreed with Hwui-king,
Tao-ching, Hwui-ying, Hwui-wu, and others, to go .to
India for the purpose of seeking the rules and regulations.
(of the Vinaya).
: ting on their way from Ch'ang-an, they crossed the
Lung (district) and reached the country of K'ien-kwei ; 3
here they rested during the rains. The season of the
rains being over, going forward, they came to the country
of Xiu-t'an;4 crossing the Yang-lu hills, they reached
Chang-yeh,5 a military station. Chang-yeh at this time
was much disturbed, and the roadways were not open.
The king 6 of Chang-yeh being anxious, kept them there,
himself entertaining them. Thus they met Chi-yen,
Hwui-kin, Sang-shau, Pao-yun, Sang-king, and others;
pleased that they were like-minded, they kept the rainy
(MI capital of the pro- 4 This Is also tin- nann- of a prim-.'.
:m-fu. and iic.t of a c-.untiy. ]{>• nil. d <>\ IT
. iistrii-t i-allc-l H-.-.-i, " tin- o. tint rv
acter* A"" 400-401 (Tan^ut).
* Ch.i; still ina»;
* Thin if» the n:n ITUM-.- the Chinese maps just within th.-
who ru. 1 M<.rth\\.,i ,-\tr, mity t.f tlj.
•..th, to Wall.
Kin, a /«•</( to\vn 6 (1all«<l Tun nirlj, \\ho di«'d .\.n.
401 (C/i. i
xxtv
INTRODUCTION.
season together. The rainy season being over, they again
pressed on to reach Tun-hwang.7 The fortifications here
are perhaps 80 li in extent from east to west, and 40 li
from north to south. They all stopped here a month
and some days, when Fa-hian and others, five men in all,
set out first, in the train of an official, and so again parted
with Pao-yun and the rest. The prefect of Tun-hwang,
called Li-ho, provided them with means to cross the
desert (sand -river).8 In this desert are many evil demons
and hot winds ; when encountered, then all die without
exception. There are no flying birds above, no roaming
beasts below, but everywhere gazing as far as the eye can
reach in search of the onward route, it would be impos-
sible to know the way but for dead men's decaying bones,
which show the direction.
Going on for seventeen days about 1 500 li, they reached
the country of Shen-shen.9
II. This land is rugged and barren. The clothing of the
common people is coarse, and like that of the Chinese
people ; only they differ in respect to the serge and felt.
The king of this country honours the law (of Buddha).
There are some 4000 priests, all of the Little Vehicle
belief (learning). The laity and the Sramanas of this
country wholly practise the religion of India, only some
are refined and some coarse (in their observances). From
this proceeding westward, the countries passed through are
all alike in this respect, only the people differ in their lan-
guage (Hu words). The professed disciples of Buddha,
however, all use Indian books and the Indian lan^ua<^e.
7 C? O
Kemaining here a month or more, again they went north-
west for fifteen days and reached the country of AVu-i
(Wu-ki?).10 The priests of Wu-i also are about 4000 men ;
7 A frontier town of considerable king of the Liang dynasty" (Ch.
military importance, 39° 30' N. lat., Ed.)
95° E. long. (Prejevalsky's Map). 8 The desert of Lop (Marco Polo).
This town was wrested from Tim- 9 The kingdom of Shen-sh- n or
nieh in the third month of this year Leu-Ian (conf. Richtofen in 1'rt-je-
by Li Ho, or more properly Li Ko, valsky's Kulja, p. 144, and j>«.
who ruled as the " illustrious warrior 10 The pilgrims probably followed
FO-KWO-KI. CH. in. xxv
all (belong to) the Little Vehicle (school of) learning ;
their religious rules are very precise (arranged mctJiodi-
cally). "When Sramanas of the Ts'in land arrive here, they
are unprepared for the rules of the priests. Fa-hian
obtaining the protection of Kung-sun, an official (king
t'ang) of the Fti (family), remained here two months and
some days. Then he returned to Pao-yun and the
others.11 In the end, because of the want of courtesy
and propriety on the part of the Wu-i people, and be-
cause their treatment of their guests was very cool,
Chi-yen, Hwui-kin, and Hwui-wu forthwith went back
towards Kao-chang, in order to procure necessaries for
the journey. Fa-hian and the others, grateful for the
presents they received of Fu Kung-sun, forthwith jour-
neyed to the south-west. On the road there were no
dwellings or people. The sufferings of their journey on
account of the difficulties of the road and the rivers
(water) exceed human power of comparison. They were
on the road a month and five days, and then managed to
reach Khotan.12
III. This country is prosperous and rich (happy) ; the
people are very wealthy, and all without exception honour
the law (of Buddha). They use religious music for mutual
entertainment. The body of priests number even several
myriads, principally belonging to the Great Vehicle. They
all have food provided for them (church-food, commons) ;
the people live here and there. Before their house
doors they raise little towers, the least about twenty feet
ii. There are priests' houses for the entertainment of
foreign priests and for providing them with what they
need. The ruler of the country lodged Fa-hian and the
rest in n <lma. The name of tin; xnii'jluin'iHut \.
r Tarim. (For 12 Called inTil>et:in works Li-vul,
i see infra, j>. 17, n. 52.) or the land <>f Li. It i-; pottifelethftt
11 It would aj'penr fn-in this tli.it the word Li (which menus lull-mittd
Fft-hian had reach- d \Vu i l>y tin* in Til"t:m) may l>r . •.•. ith
Irer // in / ^ 'oinjpun- Sj"
I
v.)
C
xxvi INTRODUCTION.
Gomati. This is a temple of the Great Vehicle with
three thousand priests, who assemble to eat at the sound
of the ghantd. On entering the dining-hall, their carriage
is grave and demure, and they take their seats in regular
order. All of them keep silence ; there is no noise with
their eating-bowls ; when the attendants (pure men) give
more food, they are not allowed to speak to one another,
but only to make signs with the hand. Hwui-king, Tao-
ching, Hwui-ta set out in advance towards the Kie-sha
country, but Fa-hian and the rest, desiring to see the
image-procession, remained three months and some days.
In this country there are fourteen great sanghdrdmas, not
counting the little ones. From the first day of the fourth
month they sweep and water the thoroughfares within the
city and decorate the streets. Above the city gate they
stretch a great awning and use every kind of adornment.
This is where the king and the queen and court ladies
take their place. The Gomati priests, as they belong to
the Great Vehicle, which is principally honoured by the
king, first of all take their images in procession. About
three or four li from the city they make a four-wheeled
image-car about thirty feet high, in appearance like a
moving palace, adorned with the seven precious sub-
stances. They fix upon it streamers of silk and canopy
curtains. The figure is placed in the car13 with two
Bodhisattvas as companions, whilst the Devas attend on
them ; all kinds of polished ornaments made of gold and
silver hang suspended in the air. When the image is a
hundred paces from the gate, the king takes off his royal
cap, and changing his clothes for new ones, proceeds bare-
footed, with flowers and incense in his hand, from the
city, followed by his attendants. On meeting the image,
he bows down his head and worships at its feet, scattering
the flowers and burning the incense. On entering the
city, the queen and court ladies from above the gate-tower
13 For some curious details about Simpson, J.R.A. S., N. S., vol. xvi.
the Rath-ydtrds, or car- festivals, see pp. 13 ff.
FO-KWO-KI. CH. iv. xxvii
scatter about all kinds of flowers and throw them down
in wild profusion. So splendid are the arrangements for
worship.
The cars are all different, and each saiighdrdma has a
day for its image-procession. They begin on the first day
of the fourth month and go on to the fourteenth day,
when the processions end. The processions ended, the
king and queen then return to the palace.
Seven or eight li to the west of the city there is a
sanghdrdnia called the Eoyal-new-temple. It was eighty
years in finishing, and only after three kings (reigns] was it
completed. It is perhaps twenty chang in height (290 feet}.
It is adorned with carving and inlaid work, and covered
with gold and silver. Above the roof all kinds of jewels
combine to perfect it. Behind the tower there is a hall
of Buddha, magnificent and very beautiful. The beams,
pillars, doors, and window-frames are all gold-plated.
Moreover, there are priests' apartments, also very splendid,
and elegantly adorned beyond power of description. The
kings of the six countries east of the Ling give many of
their most valuable precious jewels (to this monastery),
being seldom used (for personal adornment), [or, they
seldom give things of common use].
IV. After the image-procession of the fourth month,
Sang-shau, one of the company, set out with a Tartar (Hu)
pilgrim towards Ki-pin.14 Fu-hian and the others pressed
on towards the Tseu-ho country.15 They were iv.
five days on the road, and then they arrived at this king-
dom. The king of the country is earnest (in his piety),
a thousand priests and more, principally belong-
le, I Living stojMH'.l hen: iifteen
days, they then went south for four days10 and entered the
-.'-ling mountains. Arriving al Yu-hwui. they kept
tfl rest; the religious rest being over, they
•1 tlie
: t. Yarkan.l ri
xxvm
INTRODUCTION.
journeyed on twenty-five days to the Kie-sha17 country,
where they rejoined Hwui-king and the rest.
V. The king of this country keeps the Pan-che-yue-sse.
The Pan-clie-yue-sse (Panchavarshd, parishad) in Chinese
words is " the great five-yearly assembly;" At the time of
the assembly he asks Sramanas from the four quarters, who
come together like clouds. Being assembled, he decorates
the priests' session place; he suspends silken flags and
spreads out canopies; he makes gold and silver lotus
flowers ; he spreads silk behind the throne, and arranges
the paraphernalia of the priests' seats. The king and the
ministers offer their religious presents for one, two, or three
months, generally during spring-time. The king-made
assembly being over, he further exhorts his ministers to
arrange their offerings ; they then offer for one day, two
days, three days, or five days. The offerings being finished,
the king, taking from the chief officer of the embassy and
from the great ministers of the country the horse he rides,
with its saddle and bridle, mounts it, and then (taking)
white taffeta, jewels of various kinds, and things required
by the Sramanas, in union with his ministers he vows to
give them all to the priests ; having thus given them,
they are redeemed at a price from the priests.
The country is hilly and cold; it produces no variety
of grain; only wheat will ripen. After the priests have
received their yearly dues the mornings become frosty;
the king, therefore, every year induces the priests to
make the wheat ripen, and after that to receive their
yearly portion. There is a stone spitting-vessel in this
country belonging to Buddha, of the same colour as
his alms-dish. There is also a tooth of Buddha; the
people of the country have built a sttipa on account of this
tooth. There are a thousand priests and more, all belong-
17 For some remarks on this coun- cerning the Kossaioi or Kassai, as a
try see voL ii. p. 298, n. 46. As very ancient people, see Mr. T. ( I.
stated on p. xiv., a people called Pinches' remarks, J. A'. A. &. N.S.,
Kossaioi are noticed by Ptolemy, vol. xvi. p. 302.
But they seem to be Cushites. Con-
FO-A'irO-A'7. CH. vi. vn. xxix
ing to the Little Vehicle. From the mountains eastward
the common people wear garments made of coarse stuff, as
in the Ts'in country, but with respect to felt and serge
they are different. The religious practices of the Sramanas
are so various and have increased so, that they cannot be
recorded. Tins country is in the middle of the Ts'ung-
ling range ; from the Ts'ung-ling onwards the plants, trees,
and fruits are all different (from those before met witJi),
except the bamboo, the an-shih-lau (pomegranate ?), and
the sugar-cane.
VI. From this going onwards towards North India, after
being a month on the road, we managed to cross Ts'ung-
ling. In Ts'ung-ling there is snow both in winter and
summer. Moreover there are poison-dragons, who when
evil-purposed spit poison, winds, rain, snow, drifting sand,
and gravel-stones ; not one of ten thousand meeting these
calamities, escapes. The people of that land are also
called Snowy-mountain men (Tukharas ?). Having crossed
(Ts'ung)-ling, we arrive at North India. On entering the
borders there is a little country called To-li,18 where there
:dn a society of priests all belonging to the Little
Vehicle. There was formerly an Arhat in this country
who by magic power took up to the Tusita heaven
a skilful carver of wood to observe the length and
breadth (size), the colour and look, of Maitivya I'.odlii-
, that returning below he might carve wood and
make his image (that is, carve a wooden image of him).
First and last he made three ascents for observation, and
i the figure. Its length is 80 feet, and its
upturned foot 8 feet; « .ays it ever shines brightly.
of tin- countries round vie with earn other in
• it. Now, as 01 is in
this conn:
VII. lv 3pmgaloag(Ts'aag)<4ing,theyjomnM7ed south-
west : i was diilicnlt and broken,
18 Called the va i i-1,, l.y '" For an account of this image
xxx INTRODUCTION.
with steep crags and precipices in the \vay. The moun-
tain-side is simply a stone wall standing up 10,000 feet.
Looking down, the sight is confused, and on going forward
there is no sure foothold. Below is a river called Sin-
t'u-ho. In old days men bored through the rocks to make
a way, and spread out side-ladders, of which there are seven
hundred (steps?) in all to pass. Having passed the ladders,
we proceed by a hanging rope-bridge and cross the river.
The two sides of the river are something less than 80 paces
apart, as recorded by the Kiu-yi ; 20 but neither Chang-kin
nor Kan-ying of the Han arrived here. The body of
priests asked Fa-hian whether it was known when the
eastward passage of the religion of Buddha began. Hian
replied, " When I asked the men of that land, they all
said there was an old tradition that from the time of set-
ting up the image of Maitreya Bodhisattva, and after-
wards, there were Sramanas from India who dispatched
the dharma-vinaya beyond this river." The setting up of
the image took place rather more than three hundred
years after the Nirvdna of Buddha, in the time of Ping-
wang of the Chau family.21 According to this, we may say
that the extension of the great doctrine began from this
image. If, then, Maitreya Mahasattva be not the suc-
cessor of Sakya, who is there could cause the three gems
to spread everywhere, and frontier men to understand the
law ? As we certainly know that the origin of the open-
ing of the mysterious revolution is not man's work, so the
dream of Ming Ti was from this also.
VIII. Crossing the river, we come to the country of
Wu-chang.22 The country of Wu-chang commences
North India. The language of Mid-India is used by all.
Mid-India is what they call the middle country. The dress
of the people, their food and drink, are also the same as
in the middle country. The religion of Buddha is very
flourishing. The places where the priests stop and lodge
20 A topographical description of the empire.
21 770A.D. a Udyana.
FO-KWO-KL CH. ix. x. xxxi
they call saiigMramas. In all there are five hundred saig-
as; they belong to the Little Vehicle without excep-
tion. If a strange Bhikshu arrives here, they give him full
entertainment for three days; the three days being over, then
they bid him seek for himself a place to rest permanently.
Tradition says : When Buddha came to North India, he
then visited' this country. Buddha left here as a bequest
the impression of his foot. The footprint is sometimes long
and sometimes short, according to the thoughtfulness of
a man's heart : it is still so, even now. Moreover, the
drying-robe-stone in connection with the place where he
converted the wicked dragon still remains. The stone is
ifj and four-tenths high, and more than two ekany
across. It is smooth on one side. Three of the pilgrims,
H will-king, Tao-ching, and Hwui-ta, went on ahead towards
Buddha's shadow and Xagarahara. Fa-hian and the rest
stopped in this country during the rains ; when over, they
went down south to the country of Su-ho-to.23
IX. In this country also the law of Buddha flourishes.
This is the place where, in old days, Sakra, ruler of Devas,
made apparitionally the hawk and dove, in order to try B6d-
hisattva, who cut off his flesh to ransom the dove. Buddha,
when he perfected wisdom, going about with his disciples,
spoke thus : " This is the place where, in a former birth,
I cut my flesh to ransom the dove." From this the people
of the country getting to know the fact, built a stdpa on
the spot, and adorned it with gold and silver.
X. From this, descending eastward, journeying for five
days, we arrive at the country of Gandhara (Kien-to-wei).
is the place which Dharmayarddhana, the son of
i, governed. Buddha also in this country, when lu-
was a Bodhisattva, gave his eyes in charily fur the sake
of a man. On this spot also they have raised a
stdpa, adorned with silver and iiold. The people of this
mostly study the Lit; le.
XI. From this going east seven days, there is a country
» s
xxxii INTRODUCTION.
called Chu-ch'a-shi-lo424 Chu-ch'a-shi-lo in Chinese words
is " cut-off head." Buddha, when he was a Bodhisattva,
gave his head in charity to a man in this place, and hence
comes the name. Again going eastwards for two days,
we come to the place where he gave his body to feed the
starving tiger. On these two spots again are built great
sttipas, both adorned with every kind of precious jewel.
The kings, ministers, and people of the neighbouring
countries vie with one another in their offerings, scattering
flowers and lighting lamps without intermission. These
and the two stilpas before named the men of that district
call " the four great stdpas"
XII. From the country of Gandhara going south for four
days, we come to the country of Fo-lu-sha.25 Buddha
in former days, whilst travelling with his disciples here
and there, coming to this country, addressed Ananda thus :
" After my death (parinirvdna), a king of the country
called Ki-ni-kia (Kanika or Kanishka) will raise on this
spot a stilpa" After Kanishka's birth, he was going
round on a tour of observation. At this time Sakra, king
of Devas, wishing to open out his purpose of mind, took
the form of a little shepherd-boy building by the roadside
a tower. The king asked and said, " What are you
doing ? " Replying, he said, " Making a Buddha-tower."
The king said, " Very good." On this the king built over
the little boy's tower another tower, in height 40 chang and
more, adorned with all precious substances. Of all stupas
and temples seen by the travellers, none can compare with
this for beauty of form and strength. Tradition says
this is the highest of the towers in Jambudvipa. When
the king had completed his tower, the little tower forth-
with came out from the side on the south of the great
tower more than three feet high.
The alms-bowl of Buddha is still in this country. For-
merly a king of the Yue-chi, swelling26 with his army, came
24 Taksha,4ila, vid. infra, p. 138. think the symbol ta should be placed
:c Purushapura (Peshawar). before Yue-chi ; it would thus refer
26 This is a forced translation. I to the Great Yue-chi.
FO-A'irO-AY. CH. xii. xxxiii
to attack this country, wishing to carry off Buddha's alms-
bowl. Having subdued the country, the king of the Yue-
clii, deeply reverencing the law of Buddha, wished to take
the bowl and go ; therefore he began his religious offer-
ings. The offerings made to the three precious ones being
finished, he then caparisoned a great elephant and placed
the bowl on it. The elephant then fell to the ground and
was unable to advance. Then he made a four-wheeled
carriage on which the dish was placed; eight elephants
were yoked to draw it, but were again unable to advance.
The king then knew that the time of his bowl-relationship
::ot come. So filled with shame and regrets, he built
on this place a stupa and also a sa/'if/Jiardma ; moreover,
he left a guard to keep up every kind of religious offer-
ing.
There are perhaps 700 priests. At the approach of
noon the priests bring out the alms-bowl, and with the
.kas make all kinds of offerings to it; they then eat
their mid-day meal. At even, when they burn incense,
they again do so. It is capable of holding two pecks
and more. It is of mixed colour, but yet chiefly black.
The four divisions are quite clear, each of them being
about two-tenths thick. It is glistening and bright.
Poor people with few flowers cast into it, fill it; but
some very rich people, wishful with many flowers to
make their offerings, though they present a hundred
thousand myriad of pecks, yet in the end fail to fill it.
Pao-yun and Sang-king only made their offerings to the
lisli of r.ucidha and then went back. Hwui-kini:.
-ta, and Tao-ching had previously gone on to tin-
country to offer their common worship to
Inddha - shadow, his tooth and skull -bone, llwui-
fnll sick, and Tao-chinij remained to look
H vui-ta alone went hack to Fo-lu-sha, where lie
, ith the others, and then 1 [\vni-
i.ui'i. II-.vu;
.:ig in tl.' .: la's ulms-buwl, died ; I
xxxiv INTRODUCTION.
From this Fa-hian went on alone to the place of Buddha's
skull-bone.
XIII. Going west 16 yojanas, (Fa-hian) reached the
country of Na-kie (Nagarahara). On the borders, in the
city of Hi-lo,27 is the vihdra of the skull-bone of Buddha ;
it is gilded throughout and adorned with the seven pre-
cious substances.
The king of the country profoundly reverences the skull-
bone. Fearing lest some one should steal it, he appoints
eight men of the first families of the country, each man
having a seal to seal (the door) for its safe keeping. In
the morning, the eight men having come, each one
inspects his seal, and then they open the door. The door
being opened, using scented water, they wash their hands
and bring out the skull-bone of Buddha. They place it
outside the vihdra on a high throne; taking a circular
stand of the seven precious substances, the stand is placed
below (it), and a glass bell as a cover over it. All these
are adorned with pearls and gems. The bone is of a
yellowish- white colour, four inches across and raised in
the middle. Each day after its exit men of the vi/nirtf
at once mount a high tower, beat a large drum, blow the
conch, and sound the cymbal. Hearing these, the king
goes to the vihdra to offer flowers and incense. The offer-
ings finished, each one in order puts it on his head (wor-
ships it) and departs. Entering by the east door and
leaving by the west, the king every morning thus offers
and worships, after which he attends to state affairs.
Householders and elder-men also first offer worship and
then attend to family affairs. Every day thus begins,
without neglect from idleness. The offerings being all
done, they take back the skull-bone. In the vihdra there
is a final-emancipation tower (a tower shaped like a ddyaba)
which opens and shuts, made of the seven precious sub-
stances, more than five feet high, to receive it.
Before the gate of the vihdra every morning regularly,
. 57 Hidda.
FO-K1VO-KI. CH. xin. xxxv
there are sellers of flowers and incense ; all who wish to
make offerings may buy of every sort. The kings of the
countries round also regularly send deputies to make
offerings. The site of the vilidra is forty paces square.
Though heaven should quake and the earth open, this spot
would not move.
Going from this one yojana north, we come to the
capital of Nagarahftra. This is the place where Bodhis-
attva, in one of his births, gave money in exchange for
five flowers28 to offer to Dipankara Buddha. In the city
there is, moreover, a Buddha-tooth tower, to which re-
ligious offerings are made in the same way as to the
skull-bone.
Xorth-east of the city one yojana we come to the
opening of a valley in which is Buddha's religious staff,
where they have built a vihdra for making offerings to it.
The staff is made of ox-head sandal-wood ; its length is a
cluing and six or seven tenths ; it is enclosed in a wooden
sheath, from which a hundred or a thousand men could
not move it. Entering the valley and going west four
days, there is the vihdra of Buddha's sanglidti, to which
they make religious offerings. When there is a drought
in that country, the magistrates and people of the country,
coming together, bring out the robe for worship and offer-
ings, then Heaven gives abundant rain. Half a ydjana to
the south of the city of Nagarahfira there is a cavern
(stone dwelling) ; it is on the south-west side of a high
mountain. Buddha left his shadow here. At a distance
of ten paces or so we see it, like the true form of Buddha,
gold colour, with the marks and signs perfectly clear
i lining. On going nearer to it or farther off, it be-
< less and less like the reality. Tin; kings of the
;iu^ ruiiniri.js have sent able artists to copy the
likeness, but they have not been able (to do so). M <>:<
• r;i«iiti<m according to which tin-
no flowers are generally n- IT *tem (Tree and Serpent
presented an growing on one stalk pi. 1.)
xxxvi INTRODUCTION.
thousand Buddhas will here leave their shadows. About
five hundred paces to the west of the shadow, when Buddha
was alone, he cut his hair and pared his nails. Then
Buddha himself with his disciples together built a tower
about seven or eight chang high, as a model for all towers
of the future. It still exists. Beside it is a temple ; in
the temple are 700 priests or so. In this district there
are as many as a thousand towers in honour of Arhats
and Pratyeka Buddhas.
XIV. After remaining here during two months of winter,
Fa-hian and two companions went south across the Little
Snowy Mountains. The Snowy Mountains, both in summer
and winter, are covered (heaped) with snow. On the nortli
side of the mountains, in the shade, excessive cold came on
suddenly, and all the men were struck mute with dread ;
Hwui-king alone was unable to proceed onwards. The
white froth came from his mouth as he addressed Fa-hian
and said, "I too have no power of life left; but whilst
there is opportunity, do you press on, lest you all perish."
Thus he died. Fa-hian, caressing him, exclaimed in pite-
ous voice, " Our purpose was not to produce fortune !"-'•'
Submitting, he again exerted himself, and pressing for-
ward, they so crossed the range ; on the south side they
reached the Lo-i30 country. In this vicinity there are 3000
priests, belonging both to the Great and Little Vehicle.
Here they kept the rainy season. The season past, de-
scending south and journeying for ten days, they reached
the Po-na31 country, where there are also some 3000
priests or more, all belonging to the Little Vehicle.
From this journeying eastward for three days, they
again crossed the Sin-tu river. Both sides of it are now
level.
XV. The other side of the river there is a country named
Pi-t'u.32 The law of Buddha is very flourishing; they
belong both to the Great and Little Vehicle. When they
29 Or, to be a fortunate one. 31 Bannu.
30 Rohi, i.e., Afghanistan. 3- Bhida.
FO-KWO-KL CH. xvi. xxxvii
pilgrims from China arrive, they were much affected
and spoke thus, " How is it that men from the frontiers
are able to know the religion of family-renunciation and
come from far to seek the law of Buddha ?" They liber-
ally provided necessary entertainment according to the
rules of religion.
XVI. Going south-east from this somewhat less than
80 yojanas, we passed very many temples one after
another, with some myriad of priests in them. Having
passed these places, we arrived at a certain country. This
country is called Mo-tu-lo.33 Once more we followed
the Pu-na34 river. On the sides of the river, both right and
left, are twenty sailghdrdmas, with perhaps 3000 priests.
The law of Buddha is progressing and flourishing. Beyond
the deserts are the countries of Western India. The kings
of these countries are all firm believers in the law of
Buddha. They remove their caps of state when they
make offerings to the priests. The members of the royal
household and the chief ministers personally direct the
food-giving ; when the distribution of food is over, they
spread a carpet on the ground opposite the chief seat (the
president's seat) and sit down before it. They dare not
sit on couches in the presence of the priests. The rules
relating to the almsgiving of kings have been handed
down from the time of Buddha till now. Southward
from this is the so-called middle-country (Madhyades*a).
The climate of this country is warm and equable, without
frost or snow. The people are very well off, without poll-
or official restrictions. Only those who till the royal
lands return a portion of proiit of the land. If they
ire to go, they go; if they like to stop, they stop.
• kings govern without corporal punishment; criminals
<:ording to circumstances, lightly or heavily.
u in cases of repeated rebel lion they only cut off the
1 alien- hints, who inwrd
him on ' and left, have 0 . Tlmnigh-
** Mathur/L *4 Ju
xxxviii INTRODUCTION.
out the country the people kill no living thing nor drink
wine, nor do they eat garlic or onions, with the excep-
tion of Chandalas only. The Chandalas are named " evil
men " and dwell apart from others ; if they enter a town
or market, they sound a piece of wood in order to sepa-
rate themselves ; then men, knowing who they are, avoid
coming in contact with them. In this country they do
not keep swine nor fowls, and do not deal in cattle ; they
have no shambles or wine-shops in their market-places.
In selling they use cowrie shells. The Chandalas only
hunt and sell flesh. Down from the time of Buddha's
Nirvdna, the kings of these countries, the chief men and
householders, have raised viJidras for the priests, and
provided for their support by bestowing on them fields,
houses, and gardens, with men and oxen. Engraved title-
deeds were prepared and handed down from one reign to
another ; no one has ventured to withdraw them, so that
till now there has been no interruption. All the resident
priests having chambers (in these vihdras) have their
beds, mats, food, drink, and clothes provided without
stint; in all places this is the case. The priests ever
engage themselves in doing meritorious works for the
purpose of religious advancement (karma — building up
their religious character), or in reciting the scriptures, or
in meditation. When a strange priest arrives, the senior
priests go out to meet him, carrying for him his clothes
and alms-bowl. They offer him water for washing his
feet and oil for rubbing them; they provide untimely
(vikdla) food. Having rested awhile, they again ask him
as to his seniority in the priesthood, and according to this
they give him a chamber and sleeping materials, arrang-
ing everything according to the dharma. In places where
priests reside they make towers in honour of Sariputra,
of Mudgalaputra, of Ananda, also in honour of the Alhi-
dharma, Vinaya, and Siltra. During a month after the
season of rest the most pious families urge a collection for
an offering to the priests ; they prepare an untimely meal
FO-KWO-KI. CH. xvn. xxxix
for them, and the priests in a great assembly preach the
law. The preaching over, they offer to Sariputra's tower all
kinds of scents and flowers ; through the night they burn
lamps provided by different persons. Sariputra originally
was a Brahman ; on a certain occasion he went to Buddha
and requested ordination. The great Mudgala and the
great Kasyapa did likewise. The Bhikshunis^ principally
honour the tower of Ananda, because it was Ananda who
requested the lord of the world to let women take orders ;
SramanOras mostly offer toRahula; the masters of the
Alhidharma offer to the Abhidharma ; the masters of the
>/a offer to the Vinaya. Every year there is one offer-
ing, each according to his own day. Men attached to the
Mahavana offer to Prajna-pdramitd, Manjus'ri, and Avalo-
ira. When the priests have received their yearly
dues, then the chief men and householders and Brahmans
bring every kind of robe and other things needed by the
priests to offer them ; the priests also make offerings one
to another. Down from the time of Buddha's death the
rules of conduct for the holy priesthood have been (thus)
handed down without interruption.
After crossing the Indus, the distance to the Southern
Sea of South India is from four to five myriads of li; the
land is level throughout, without great mountains or val-
leys, but still there are rivers.
X VII. South-east from this, after going 18 ydjanas, there
is a country called Samka^ya. This is the place where
Buddha descended after going up to the Trayastririi&is
a to preach the law during three months for his
mother's benefit. AVhen Buddha went up to the Ti
is heaven by the exercise of his miraculous power
• r of miracle), he contrived that his disciples
should not know (of his proceeding). Seven days before
the completion (oj tt months) he broke the
so that Aniruddha, usiiiL: his divine sii;ht, hrhclil the Lord
and forthwith addressed tin-
.ilaputra, " You can go and salute the
xl INTRODUCTION.
Lord of the world." Mudgalyayana accordingly went, and
bowing down, worshipped the foot and exchanged friendly
greetings. The friendly meeting over, Buddha said to Mud-
galyayana, " After seven days are over I shall descend to
Jambudvlpa." Mudgalyayana then returned. On this
the great kings of the eight kingdoms, the ministers and
people, not having seen Buddha for a long time, were all
desirous to meet him. They assembled like clouds in this
country to meet the Lord of the world. At this time
UtpaLa Bhikshuni thought thus with herself: "To-day
the kings of the countries and the ministers and people
are going to worship and meet Buddha. I am but a
woman ; how can I get to see him first ? " Buddha forth-
with by his miraculous power made her, by transforma-
tion, into a holy Chakravartti king, and as such she was
the very first to worship him. Buddha being now about
to come down from the Trayastrim^as heaven, there ap-
peared a threefold precious ladder. The middle ladder
was made of the seven precious substances, standing above
which Buddha began to descend. Then the king of the
Brahma heavens (Brahmakayikas) caused a silver ladder
to appear, on which he took his place on Buddha's right
hand, holding a white chauri. Then Sakra, king of Devas,
caused a bright golden ladder to appear, on which he took
his place on the left, holding in his hand a precious parasol.
Innumerable Devas were in attendance whilst Buddha
descended. After he had come down, the three ladders
disappeared in the earth, except seven steps, which re-
mained visible. In after times As*6ka, wishing to discover
the utmost depths to which these ladders went, employed
men to dig down and examine into it. They went on
digging till they came to the yellow spring (the earth's
foundation), but yet had not come to the bottom. The
king, deriving from this an increase of faith and reverence,
forthwith built over the ladders a vihdra, and facing the
middle flight he placed a standing figure (of Buddha) six-
teen feet high. Behind the vihdra he erected a stone pillar
FO-KWO-KI. CH. xvn. xli
thirty cubits high, and on the top placed the figure of a
lion. Within the pillar on the four sides are figures of
Buddha ; both within and without it is shining and bright
as glass. It happened once that some heretical doctors
had a contention with the Sramanas respecting this as a
place of residence. Then the argument of the Sramanas
failing, they all agreed to the following compact : " If this
place properly belongs to the Sramanas, then there will
be some supernatural proof given of it." Immediately on
this the lion on the top of the pillar uttered a loud roar.
Witnessing this testimony, the unbelievers, abashed, with-
drew from the dispute and submitted.
The body of Buddha, in consequence of his having par-
taken of divine food during three months, emitted a divine
fragrance, unlike that of men. Immediately after his
descent he bathed himself. Men of after ages erected in
this place a bath-house, which yet remains. There is also
a tower erected on the spot where the Bhikshuni Utpala
was the first to adore Buddha. There is also a tower on
the spot where Buddha when in the world cut his hair
and his nails, and also on the following spots, viz., where
the three former Buddhas, as well as Sakyamuni Buddha,
sat down, and also where they walked for exercise, and
also where there are certain marks and impressions of the
different Buddhas. These towers still remain. There is
also one erected where Brahma, Sakra, and the Devas at-
i Buddha when he came down from heaven. There
are perhaps a thousand male and female disciples who have
their meals in common. They belong promiscuously to
ystems of the Great and Little Vehicle, and dwell
er. A white-oared dragon is the patron of this body
of priests. He causes fertilising and seasonable showers
.1 to fall within their country, and preserves it from
;<js and calamities, and so causes the priesthood to
in security. The priests, in gratitude for theso
erected a dragon-chapel, and within ii
placed a resting-place (scat) for his accomni".'.
d
xlii INTRODUCTION.
Moreover, they make special contributions, in the shape
of religious offerings, to provide the dragon with food. The
body of priests every day select from their midst three
men to go and take their meal in this chapel. At the
end of each season of rain, the dragon suddenly assumes
the form of a little serpent, both of whose ears are edged
with white. The body of priests, recognising him, place in
the midst of his lair a copper vessel full of cream ; and
then, from the highest to the lowest, they walk past
him in procession as if to pay him greeting all round.
He then suddenly disappears. He makes his appearance
once every year. This country is very productive : the
people are very prosperous, and exceedingly rich beyond
comparison. Men of all countries coming here are well
taken care of and obtain what they require. Fifty ydjanas
to the north of this temple there is a temple called " Fire
Limit," which is the name of an evil spirit. Buddha him-
self converted this evil spirit, whereupon men in after ages
raised a vihdra on the spot. At the time of the dedication
of the vihdra an Arhat spilt some of the sacred water, poured
on his hands, and let it fall on the earth, and the place
where it fell is still visible; though they have often swept
the place to remove the mark, yet it still remains and
cannot be destroyed. There is, besides, in this place a
tower of Buddha which a benevolent spirit ever keeps
clean and waters, and which (was built) without a human
architect. There was once an heretical king who said,
" Since you can do this, I will bring a great army and
quarter it here, which shall accumulate much filth and
refuse. Will you be able to clear all this away, I
wonder ? " The spirit immediately caused a great tem-
pest to rise and blow over the place, as a proof that he
could do it. In this district there are a hundred small
towers ; a man might pass the day in trying to count
them without succeeding. If any one is very anxious to
discover the right number, then he places a man by the
side of each tower and afterwards numbers the men:
FO-KWO-KI. CH. xvm. xix. xliii
but, even in this case, it can never be known how many
or how few men will be required. There is also a
M.iujhdrdma here containing about 600 or 700 priests.
In this is a place where a Pratyeka Buddha ate 35 (the
fruit) ; the spot of ground where he died is just in size
like a chariot- wheel ; all the ground around it is covered
with grass, but this spot produces none. The ground
also where he dried his clothes is bare of vegetation ; the
traces of the impress of the clothes remain to this day.
XVIII. Fa-Hian resided in the dragon vihdra during
the summer rest. After this was over, going south-east
seven yfijanas, he arrived at the city of Ki-jou-i (Kanauj).
This city borders on the Ganges. There are two saii;//td-
nniifts here, both belonging to the system of the Little
Vehicle. Going from the city six or seven li in a westerly
direction, on the north bank of the river Ganges, is the
place where Buddha preached for the good of his disciples.
Tradition says that he preached on impermanency and
sorrow^, and also on the body being like a bubble and foam.
On this spot they have raised a tower, which still remains.
Crossing the Ganges and going south three yojanas, we
arrive at a forest called A-lo. Here also Buddha preached
the law. They have raised towers on this spot, and also
where he sat down and walked for exercise.
X I X. Going south-east from this place ten yojanas,
we arrive at the great country of Sha-chi. Leaving the
southern Lfate of the capital city, on the east side of the
road is a place where Buddha once dwelt. Whilst here he
bit (a piece from] the willow stick and iixed it in the earth ;
liately it Lrre\v up seven feet hi^h, neither more or less.
unbelievers and r.rahnian.s, filled with jealousy, cut
•vii and .scattered the leaves far and wide, hut yet it
i.hvay.-? sprung up a-jain in : place as Here
on places whi-n- tin- four lliuMhas
walked for e.v \vn. The ruins still •
in f..r " itint." H may be
•• in tin- i'i« - nt iu-t.
r» a
xliv INTRODUCTION.
XX. Going eight yojanas southwards from this place,
we arrive at the country of Kiu-sa-lo (Kosala) and its
chief town She- wei (Sravasti). There are very few inhabi-
tants in this city, altogether perhaps about 200 families.
This is the city which King Prasenajit governed. Towers
have been built in after times on the site of the ruined
mhdra of Mahaprajapati, also on the foundations (of the
house) of the lord Sudatta, also on the spot where the
Angulimalya was burnt, who was converted and entered
nirvana; all these towers are erected in the city. The
unbelieving Brahmans, from jealousy, desired to destroy
these various buildings, but on attempting to do so, the
heavens thundered and the lightnings flashed, so that
they were unable to carry out their design. Leaving
the city by the south gate and proceeding 1200 paces
on the road, on the west side of it is the place where the
lord Sudatta built a mhdra. This chapel opens towards
the east. The principal door is flanked by two side cham-
bers, in front of which stand two stone pillars ; on the top
of the left-hand one is the figure of a wheel, and on the
right-hand one the image of an ox. The clear water of
the tanks, the luxuriant groves, and numberless flowers of
variegated hues combine to produce the picture of what
is called a Jetavana mhdra. When Buddha ascended into
the Trayastrirhshas heavens to preach for the sake of his
mother, after ninety days' absence, King Prasenajit desir-
ing to see him again, carved out of the sandal- wood called
Gosirshachandana (ox-head) an image of the Buddha and
placed it on Buddha's throne. When Buddha returned
and entered the vihdrat the image, immediately quitting
its place, went forward to meet him. On this Buddha
addressed these words to it : " Eeturn, I pray you, to your
seat. After my Nirvana you will be the model from which
my followers (four schools or classes) shall carve their
images." On this the figure returned to its seat. This
image, as it was the very first made of all the figures of
Buddha, is the one which all subsequent ages have fol-
FO-KWO-KI. CH. xx. xlv
lowed as a model. Buddha then removed and dwelt in a
small rihdra on the south side of the greater one, in a
place quite separated from that occupied by the image, and
about twenty paces from it. The Jetavana vihdra origi-
nally had seven stages. The monarchs of the surrounding
countries and the people vied with each other in presenting
religious offerings at this spot. They decked the place with
flags and silken canopies ; they offered flowers and burnt
incense, whilst the lamps shone continually from evening
till daylight with unfading splendour. A rat taking in
his mouth the wick of a lamp caused it to set fire to one
of the hanging canopies, and this resulted in a general
conflagration and the entire destruction of the seven storeys
of the rihdra. The kings and people of the surrounding
countries were deeply grieved, thinking that the sandal-
wood figure had also been consumed. Four or five days
afterwards, on opening the door of the eastern little chapel,
they were surprised to behold the original figure there.
The people were filled with joy, and they agreed to rebuild
the chapel. Having completed two stages, they removed
the image from its new situation back to where it was
before. When Fa-Hian and To-Ching arrived at this
chapel of the Jetavana, they reflected that this was the
spot in which the Lord of men had passed twenty-five
years of his life ; they themselves, at the risk of their lives,
were now dwelling amongst foreigners ; of those who had
with like purpose travelled through a succession of coun-
tries with them, some had returned home, some were
: and now, gazing on the place where Buddha once
^ no longer to be seen, their hearts were.
iili very lively regret. Whereupon the priests
belonging to that community came forward and addressed
and To-felling) thus: what country have
you come ? " To which they replied, " We come from the
land - those priests, in astonishment, ex-
. derfiil ! to think that men from the fro:.
earth should come so far as this from a dc-siro to
xlvi INTRODUCTION.
search for the law ; " and then talking between themselves
they said, " Our various superiors and brethren, who have
succeeded one another in this place from the earliest time
till now, have none of them seen men of Han come so far
as this before."
Four li to the north-west of the vihdra is a copse
called " Be covered- sight." Originally there were 500
blind men dwelling on this spot beside the chapel.
On one occasion Buddha declared the law on their
account ; after listening to his sermon they immediately
recovered their sight. The blind men, overcome with
joy, drove their staves into the earth and fell down
on their faces in adoration. The staves forthwith took
root and grew up to be great trees. The people, from a
feeling of reverence, did not presume to cut them down,
and so they grew and formed a grove, to which this name
of " Kecovered-sight " 3G was given. The priests of the
chapel of the Jetavana resort in great numbers to this
shady copse to meditate after their mid-day meal. Six or
seven li to the north-east of the Jetavana vihdra is the
site of the chapel which Mother ViSakha built,37 and invited
Buddha and the priests to occupy. The ruins are still
there. The great garden enclosure of the Jetavana vilaim
has two gates, one opening towards the east, the other
towards the north. This garden is the plot of ground
which the noble Sudatta bought after covering it with
gold coins. The chapel is in the middle of it ; it was here
Buddha resided for a very long time, and expounded the
law for the salvation of men. Towers have been erected
on the various spots where he walked for exercise or sat
down. These towers have all distinctive names given
them, as, for example, the place where Buddha was accused
of murdering (the harlot} Sundari.38 Leaving the Jetavana
36 Kestored by Stan. Julien to Ap- 37 This chapel of Mother Visakha
tanetravana (tome ii. p. 308), and by is placed by Cunningham south-east
Cunningham to Aptakshivana (A rch. from the Jetavana (Arch. Sun:, vol.
jSurr., vol. i p. 344, n.) Cf. vol. ii. i. p. 345,11.) The text may be wrong.
p. 12. 38 See vol. ii. p. 7.
FO-KWO-KI. CH. xx. xlvii
by the eastern gate, and going north seventy paces, on the
west side of the road is the place where Buddha formerly
held a discussion with the followers of the ninety-six
•heretical schools. The king of the country, the chief
ministers, the landowners and people, all came in great
numbers to hear him. At this time a woman who was
an unbeliever, called Chinchiniana,39 being filled with jeal-
ousy, gathered up her clothes in a heap round her person
so as to appear with child, and then accused Buddha in a
meeting of priests of unrighteous conduct. On this Sakra,
the king of Devas, taking the appearance of a white mouse,
came and gnawed through her sash ; on this the whole
fell down, and then the earth opened and she herself went
down alive into hell. Here also is the place where Deva-
datta, having poisoned his nails for the purpose of destroy-
ing Buddha, went down alive into hell. Men in after
times noted these various places for recognition. Where the
discussion took place they raised a chapel more than six
/ (70 feet) high, with a sitting figure of Buddha in it.
To the east of the road is a temple (Dfodlaya) belonging
to the heretics, which is named " Shadow-covered." It is
opposite the vihdra erected on the place of the discussion,
and of the same height. It has received the name of
"Shadow-covered" because when the sun is in the west, the
shadow of the vihdra of the Lord of the World covers the
temple of the heretics ; but when the sun is in the east, the
shadow of the latter is bent to the north, and does not over-
shadow the chapel of Buddha.40 The heretics constantly ap-
pointed persons to take care of their temple, to sweep and
water it, to burn incense and light lamps for religious
.ip ; towards the approach of morning their lamps dis-
appeared, and were discovered in the middle of the Buddhist
chapeL On this the Biahmans, bc'in^ an^ry, said, • These
take our lamps for their own religious worship ; "
upon the Brahmans set a Ugh t-watch, and then they
• \vn Lr'"ls take the lamps and move round r.uddhu's
» Vol. ii. p. 9, i «° Vol. ii. p. 10.
xlviii INTRODUCTION.
chapel three times, after which they offered the lamps and
suddenly disappeared. On this the Brahmans, recognising
the greatness of Buddha's spiritual power, forsook their
families and became his disciples. Tradition says that
about the time when these things happened there were
ninety sailgJidrdmas surrounding the Jetavana chapel, all
of which, with one exception, were occupied by priests.
In this country of Mid-India there are ninety-six heretical
sects, all of whom allow the reality of worldly phenomena.
Each sect has its disciples, who beg their food, but do not
carry alms-dishes. They also piously build hospices by
the side of solitary roads for the shelter of travellers, where
they may rest, sleep, eat and drink, and are supplied with
all necessaries. The followers of Buddha, also, as they
pass to and fro, are entertained by them, only different
arrangements are made for their convenience. Devadatta
also has a body of disciples still existing ; they pay reli-
gious reverence to the three past Buddhas, but not to
Sakyamuni Buddha.41
Four li to the south-east of Sravasti is the place where
the Lord of men stood by the side of the road when King
Virudhaka 42 (Liu-li) wished to destroy the country of the
Sakya family ; on this spot there is a tower built. Fifty li to
the west of the city we arrive at a town called To-wai;*3 this
was the birthplace of Ka^yapa Buddha. Towers are erected
on the spot where he had an interview with his father and
also where he entered Nirvdna. A great tower has also
been erected over the relics of the entire body of Ka^yapa
Tathfigata.
XXI. Leaving the city of £ravasti, and going twelve
yojanas to the south-east, we arrived at a town called Na-
pi-ka. This is the birthplace of Krakuchchhanda44 Buddha.
There are towers erected on the spots where the interview
between the father and son took place, and also where he
41 This is an important notice, as 42 See vol. ii. p. 1 1.
it indicates the character of Deva- ^ Tadwa, see vol. ii. p. 13.
datta's position with reference to ** See vol. ii. p. 1 8.
Buddha.
FO-KWO-KI. CH. xxii. xlix
entered Xin-tina. Going north from this place less than
one ydjana, we arrive at a town where Kanakaniuni Buddha
was born ;45 there are towers also erected here over similar
places as the last.
XXII. Going eastward from this less than a yujana, we
arrive at the city of Kapilavastu. In this city there is
neither king nor people ; it is like a great desert.40 There
is simply a congregation of priests and about ten families
of lay people. On the site of the ruined palace of Su-
ddhodana there is a picture of the prince's mother, whilst
the prince, riding on a white elephant, is entering the
womb. Towers have been erected on the following spots :
where the royal prince left the city by the eastern gate ;
where he saw the sick man ; and where he caused his
chariot to turn and take him back to his palace. There
are also towers erected on the following spots : at the
place where Asita observed the marks of the royal prince ;
where Ananda and the others struck the elephant, drew
it out of the way, and hurled it ; where the arrow, going
south-east 30 li, entered the earth, from which bubbled
up a fountain of water, which in after generations was
used as a well for travellers to drink at ; also on the spot
where Buddha, after arriving at supreme wisdom, met
his father ; where the 500 Sakyas, having embraced the
faith, paid reverence to Upali ; at the place where the
earth shook six times ; at the place where Buddha ex-
pounded the law on behalf of all the Devas, whilst the
four heavenly kings guarded the four gates of the hall,
so that his father could not enter : at the place where
MaMprajapatl presented Buddha with a saii'/fid/i whilst
•> sitting under a Nya^iudlm tree with his face to
the east, which tree still exists; at the place \vln_-re
hnku-rfija killed the oil'spring of the Sakyas who
had previous! d on the path Sn>! . All
• rs are still in existence.47 A few li to the north-
ii. I>. 19. c Compare tho accounts given by
L ii. I-. 14 ; ami n«nf. V- r- Him-n Tsiang, Book vi.
gunon's A rcha< 1 1 o.
1 INTRODUCTION.
east of the city is the royal field where the prince, sitting
underneath a tree, watched a ploughing-match. Fifty li
to the east of the city is the royal garden called Lum-
bini ; it was here the queen entered the bath to wash
herself, and, having come out on the . northern side, ad-
vanced twenty paces, and then holding a branch of the
tree in her hand, as she looked to the east, brought forth
the prince. When born he walked seven steps ; two
dragon-kings washed the prince's body, — the place where
this occurred was afterwards converted into a well, and
here, as likewise at the pool, the water of which came down
from above for washing (the child), the priests draw their
drinking water. All the Buddhas have four places univer-
sally determined for them: — (i.) The place for arriving at
supreme wisdom ; (2.) The place for turning the wheel of
the law; (3.) The place for expounding the true principles
of the law and refuting the heretics ; (4.) The place for
descending to earth after going into the Trayastrim^as
heaven to explain the law to their mothers. Other places
are chosen according to existing circumstances. The
country of Kapilavastu is now a great desert ; you seldom
meet any people on the roads for fear of the white elephants
and the lions. It is impossible to travel negligently.
Going east five ydjanas from the place where Buddha was
born, there is a country called Lan-mo (Ramagrama).48
XXIII. The king of this country obtained one share of
the relics of Buddha's body. On his return home he built
a tower, which is the same as the tower of Eamagrama.
By the side of it is a tank in which lives a dragon, who
constantly guards and protects the tower and worships
there morning and night. When King A66ka was living
he wished to destroy the eight towers and to build eighty-
four thousand others. Having destroyed seven, he next
proceeded to treat this one in the same way.49 The dragon
therefore assumed a body and conducted the king within
48 Vol. ii. p. 26. Cf. Fah-hian, * Cf. Fo-sho-Ung-tian-l-inrj, v.
p. 89, n. i. 2298 ; also infra, vol. ii. p. 27.
FO-KWO-KL CH. xxm. xxiv. li
his abode, and having shown him all the vessels and ap-
pliances he used in his religious services, he addressed
the king and said : " If you can worship better than this,
then you may destroy the tower. Let me take you out ;
I will have no quarrel with you." King A£6ka, knowing
that these vessels were of no human workmanship, imme-
diately returned to his home. This place having become
desert, there was no one either to water it or sweep, but
ever and anon a herd of elephants carrying water in
their trunks piously watered the ground, and also
brought all sorts of flowers and perfumes to pay religious
worship at the tower. Some pilgrims from different
countries used to come here to worship at the tower. On
one occasion some of these met the elephants, and being
much frightened, concealed themselves amongst the trees.
Seeing the elephants perform their service according to
the law, they were greatly affected. They grieved to
think that there was no temple here or priests to per-
form religious service, so that the very elephants had
to water and sweep. On this they gave up the great
precepts and took upon them the duties of Sr&maitevraa
They began to pluck up the brushwood and level the
ground, and arrange the place so that it became neat and
clean. They urged the king of the country to help make
residences for the priests. Moreover, they built a temple
in which priests still reside. These things occurred re-
cently, since which there lias been a regular succession
(of priests), only the superior of the temple has always
been a Srfunanera.50 Three yuj<in<i.^ east of this place is
the spot where the royal prince dismissed his charioteer
;aka ami the royal horse, previous to their return.
X X I V. ( i«.in;^ eastward from this place four //<}/'" H"*, we
s-tower.51 Here also is a sahylKi/
<tnas eastward, \\v arrive at the town
u4inagara. To the north of this town, where the Lord
» VoL ii. p. 27. »l Vol. ii. r. 31.
Hi INTRODUCTION.
of the World, lying by the side of the Hiranyavati river,
with his head to the north and a sal tree on either side of
him, entered Nirvdna ; also in the place where Subhadra52
was converted, the very last of all his disciples ; also where
for seven days they paid reverence to the Lord of the World
lying in his golden coffin; also where Vajrapani53 threw
down his golden mace, and where the eight kings divided the
relics ; in each of the above places towers have been raised
and sdiighdrdmds built, which still exist. In this city also
there are but few inhabitants ; such families as there are, are
connected with the resident congregation of priests. Going
south-east twelve ydjanas^ from this place, we arrive at the
spot where the Lie hchh avis, desiring to follow Buddha
to the scene of his Nirvdna, were forbidden to do so. On
account of their affection for Buddha they were unwilling
to go back, on which Buddha caused to appear between
them and him a great and deeply-scarped river, which
they could not cross. He then left with them his alms-
bowl as a memorial, and exhorted them to return to their
houses. On this they went back and erected a stone pil-
lar, on which this account is engraved.
XXV. From this going five yojanas eastward, we arrive at
the country of Vai&tli.55 To the north of the city of Vaisali
there is the vihdra of the great forest,56 which has a two-
storied tower. This chapel was once occupied by Buddha.
Here also is the tower which was built over half the body of
Ananda. Within this city dwelt the lady Amrapali,57 (who
52 Cf. Fo-sho., p. 290. ham identifies it with the present
53 Or does this refer to the Besarh, twenty miles north of Haji-
Mallas throwing down their maces piir.
(hammers) ? M This chapel was situated in the
54 Laidlay has by mistake trans- neighbourhood of the present village
lated the French S.\V. instead of of Bakhra, about two miles N.X.W.
S.E. But the French editors have of Besarh. It is alluded to in the
also mistranslated the distance, Singhalese records as the Mahfi-
which is twelve ydjanas, and not vano Vih&ro. From Burnouf we
twenty. We have thus nineteen find it was built by the side of a
ydjanas between Kusinagara (Kasia) tank known as the Markatahrada,
and Vaisali (Besarh), which is as or Monkey tank (Introd. Buddh. In-
nearly correct as possible. dien, p. 74), (Man. Bud., p. 356).
65 VaisAli, a very famous city in OT Cf. Fo-sho., p. 253.
the Buddhist records. Cunning-
FO-KWO-KL CH. xxv. liii
built) a tower for Buddha ; the ruins still exist. Three li
to the south of the city, on the west side of the road, is the
garden which the lady Amrapali gave to Buddha as a
resting-place. When Buddha was about to enter Nirvdna,
accompanied by his disciples, he left Vais'ali by the west-
ern gate, and turning his body to the right,58 he beheld the
city and thus addressed his followers : " In this place I
have performed the last religious act of my earthly career."
Men afterwards raised a tower on this spot. Three li to
the north-west of the city is a tower called " the tower of
the deposited bows and clubs." The origin of this name
was as follows : 59 — On one of the upper streams of the
Ganges there was a certain country ruled by a king. One
of his concubines gave birth to an unformed foetus, where-
upon the queen being jealous, said, " Your conception is
one of bad omen." So they closed it up in a box of wood
and cast it into the Ganges. Lower down the stream
there was another king, who, taking a tour of observation,
caught sight of the wooden box floating on the stream.
On bringing it to shore and opening it, he found inside a
thousand children very fair, well formed, and most unique.
The king hereupon took them and brought them up. When
they grew up they turned out to be very brave and war-
like, and were victorious over all whom they went to
attack. In process of time they marched against the
kingdom of the monarch, their father, at which he was
filled with consternation. On this his concubine asked
the king why he was so terrified; to whom he replied,
" The king of that country has a thousand sons, brave
and warlike beyond compare, and they are coming to
attack my country ; this is why I am alarmed." To this
the concubine replied, " Fear not ! but erect on the east
of the city a high tower, and when the rebels come, place
me on it; 1 will re-strain them/' The kimj; did su? ami
when the invaders iirrivcil, the mncubine addressed them
18 Cf. Fo-do., v. 1930 and n. 3.
* For another accou: ii. p. 71.
liv INTRODUCTION.
from the tower, saying, " You are my children. Then,
why are you rebellious ? " They replied, " Who are you
that say you are our mother ? " The concubine replied,
" If ye will not believe me, all of you look up and open your
mouths." On this the concubine, with both her hands,
pressed her breasts, and from each breast proceeded
five hundred jets of milk, which fell into the mouths
of her thousand sons. On this the rebels, perceiving
that she was indeed their mother, immediately laid down
their bows and clubs. The two royal fathers, by a
consideration of these circumstances, were able to arrive
at the condition of Pratyeka Buddhas, and the tower
erected in their honour remains to this day. In after
times, when the Lord of the World arrived at supreme rea-
son, he addressed his disciples in these words, " This is
the place where I formerly laid aside my bow and my
club/' Men in after times, coming to know this, founded
a tower in this place, and hence the name. The thousand
children are in truth the thousand Buddhas of this Bhadra-
kalpa. Buddha, when standing beside this tower, ad-
dressed Ananda thus, " After three months I must enter
Nirvdna" on which occasion Mara-rfija so fascinated the
mind of Ananda that he did not request Buddha to remain
in the world. Going east from this point three or four li
there is a tower. One hundred years after the Nirvdiia of
Buddha there were at Vai&ili certain Bhikshus who broke
the rules of the Vinaya in ten particulars,60 saying that
Buddha had said it was so, at which time the Arhats and
the orthodox Bhikshus, making an assembly of 700
ecclesiastics, compared and collated the Vinaya Pitala
afresh. Afterwards men erected a tower on this spot,
which still exists.
XXVI. Going four yojanas east, we arrive at the conflu-
ence of the five rivers. When Ananda was going from the
country of Magadha towards Vai&ili, desiring to enter Nir-
60 For an account of this council (rule-holding Bhikshus), which may
see Abstract of Four Lectures, Lect. ii. either be enclitic, or mean " a mixed
There is an expression fan fu after multitude."
the words " orthodox Bhikshus "
FO-KWO-KI. CH. xxvii. lv
the Devas acquainted King Ajatas*atru of it. The king
immediately set out after him at the head of his troops,
and arrived at the banks of the river. The Lichchhavis of
Yaisali, hearing that Ananda was coming, likewise set out
to meet him and arrived at the side of the river. Ananda
then reflected that if he were to advance, King Ajata&itru
would be much grieved, and if he should go back, then
the Lichchhavis would be indignant. Being perplexed, he
forthwith entered the Samddhi called the " brilliancy of
flame," consuming his body, and entered Nirvdna in the
midst of the river. His body was divided into two parts ;
one part was found on either side of the river ; so the two
kings, taking the relics of half his body, returned and
erected towers over them.61
XXVII. Crossing the river, and going south one yojana,
we arrive at Magadha and the town ofPataliputra (Pa-
lin-fu). This is the town in which King A£6ka reigned. In
the city is the royal palace, the different parts of which
he commissioned the genii (demons) to construct by piling
up the stones. The walls, doorways, and the sculptured
designs are no human work. The ruins still exist. The
younger brother of King A£6ka having arrived at the
dignity of an Arhat, was in the habit of residing in the
hill Grldhrakuta, finding his chief delight in silent con-
templation. The king respectfully requested him to come
to his house to receive his religious offerings. His bro-
ther, pleased with his tranquillity in the mountain, de-
clined the invitation. The king then addressed his brother,
saying, "If you will only accept my invitation, I will
for you a hill within the city." Then the king, pro-
._: all sorts of meat and drink, invited the genii, and
ssed them thus, " I beg you to accept my invitation
for to-morrow ; but as HUT.- arc DO 86at8, I must iv<[uest
to liriiiLr his own." On the morrow the great
came, each one bringing with him a great stone, four
thia account and generally about Vaiii<, cf. vol. ii. book vii.
Ivi INTRODUCTION.
or five paces square. After the feast (the session}, he
deputed the genii to pile up (their seats) and make a great
stone mountain ; and at the base of the mountain with five
great square stones to make a rock chamber, in length about
35 feet and in breadth 22 feet and in height 1 1 feet or so.
In this city (i.e., of Pataliputra or Patna) once lived a
certain Brahman called Badha-Svami (?) (Lo-tai-sz-pi-mi),
of large mind and extensive knowledge, and attached to the
Great Vehicle. There was nothing with which he was un-
acquainted, and he lived apart occupied in silent medita-
tion. The king of the country honoured and respected
him as his religious superior. If he went to salute him, he
did not dare to sit down in his presence. If the king,
from a feeling of esteem, took him by the hand, the Brah-
man thoroughly washed himself. For something like fifty
years the whole country looked up to this man and placed
its confidence on him alone. He mightily extended the
influence of the law of Buddha, so that the heretics were
unable to obtain any advantage at all over the priesthood.
By the side of the tower of King A£6ka is built a san-
ghdrdma belonging to the Great Vehicle, very imposing
and elegant. There is also a temple belonging to the
Little Vehicle. Together they contain about 600 or 700
priests; their behaviour is decorous and orderly. Here
one may see eminent priests from every quarter of the
world ; Sramanas and scholars who seek for instruction
all flock to this temple. The Brahman teacher is called
Maiijus'ri. The great Sramanas of the country, and all
the Bhikshus attached to the Great Vehicle, esteem and
reverence him ; moreover he resides in this saiighdrdma.
Of all the kingdoms of Mid-India, the towns of this coun-
try are especially large. The people are rich and prosper-
ous ; they practise virtue and justice. Every year on the
eighth day of the second month there is a procession of
images. On this occasion they construct a four-wheeled
car, and erect upon it a tower of five stages, composed of
bamboos lashed together, the whole being supported by a
FO-KWO-KL CH. xxvn. Ivii
centre-post resembling a large spear with three points, in
height twenty-two feet and more. So it looks like a pagoda.
They then cover it over with fine white linen, which
they afterwards paint with gaudy colours. Having made
figures of the devas, and decorated them with gold, silver,
and glass, they place them under canopies of embroidered
silk. Then at the four corners (of the car) they construct
niches (shrine*), in which they place figures of Buddha in
a sitting posture, with a Bodhisattva standing in attend-
ance. There are perhaps twenty cars thus prepared and
differently decorated. During the day of the procession
both priests and laymen assemble in great numbers.
There are games and music, whilst they offer flowers and
incense. The Brahmacharis come forth to offer their invi-
tations. The Buddhas, then, one after the other, enter
the city. After coming into the town again they halt.
Then all night long they burn lamps, indulge in games
and music, and make religious offerings. Such is the
custom of all those who assemble on this occasion from
the different countries round about. The nobles and
householders of this country have founded hospitals with-
in the city, to which the poor of all countries, the destitute,
cripples, and the diseased, may repair. They receive every
kind of requisite help gratuitously. Physicians inspect
their diseases, and according to their cases order them food
and drink, medicine or decoctions, everything in fact that
may contribute to their ease. When cured they depart
at their convenience. King A6uka having destroyed seven
(of the original) pagodas, constructed 84,000 others. The
very first which he built is the great tower which stands
about three li to the south of this city. In front of this
pagoda is an impression of UinUha's foot, (or
they , i.sed a chapel, the gate of which faces the
north. To the south of the to- tone pillar, ;
a chant/ and a half in girth (18 fret), and tl,:
or so in height (35 fret). On the surface of this pillar
13 an inscription to the following died : " Kin^ Asuka
VOL. I.
Iviii INTRODUCTION.
presented the whole of Jambudvipa to the priests of the
four quarters, and redeemed it again with money, and
this he did three times." Three- or four hundred paces
to the north of the pagoda is the spot where A£6ka was
born (or resided). On this spot he raised the city of
Ni-li, and in the midst of it erected a stone pillar, also
about 35 feet in height, on the top of which he placed
the figure of a lion, and also engraved an historical record
on the pillar giving an account of the successive events
connected with Ni-li, with the corresponding year, day, and
month.62
XXVIII. From this city proceeding in a south-easterly
direction nine ydjanas, we arrive at a small solitary stone
hill, on the top of which is a stone cell.63 The stone cell
faces the south. On one occasion, when Buddha was sit-
ting in this cell, Sakra Deva, taking the divine musician
Faiichasikha,64 caused him to sound a strain in the place
where Buddha was. Then Sakra Deva proposed forty-
two questions to Buddha, drawing some traces upon a
stone with his finger. The remains of the structure and
tracings yet exist. There is a sanyMrdma built here.
Going south-west from this one yujaiw., we arrive at the
village of Na-lo.65 This was the place of Sariputra's birth.
Sdriputra returned here to enter Nirvdna. A tower there-
fore was erected here, which is still in existence. Going
west from this one yojana, we arrive at the new 1 l:\ja-
rrriha. This was the town which King Ajfita£atru built.
There are two sailghdrdmas in it. Leaving this town
by the west gate and proceeding 300 paces, (we arrive
at) the tower which King Ajata^atru raised over the
share of Buddha's relics which he obtained. Its height
is very imposing. Leaving the south side of the city
and proceeding southwards four li, we enter a valley
62 For an account of Magadha, see Manual of Buddhism, pp. 289,
cf. vol. ii. p. 82 if. 290 ; also Childers' Pall Diet., sub
63 The Indra-sila-grtha of Hiuen voc. Paiicasikhn.
Tsiiuig, see vol. ii. p. I So. 65 The Kulapinaka of Hiuen
54 .For an account of this event, Tsiang, voL ii. p. 177.
FO-KWO-KL CH. xxix. lix
situated between five hills. These hills encircle it com-
pletely like the walls of a town. This is the site of
the old town of King Bimbisara. From east to west
it is about five or six li, from north to south seven or
eight li. Here Sariputra and Mudgalyayana first met
Asvajit/"3 Here also the Nirgrantha made a pit with fire
in it, and poisoned the food which he invited Buddha
to eat. Here also is the spot where King Ajatasatru,
intoxicating a black elephant, desired to destroy Buddha.07
To the north-east of the city, in a crooked defile, (tlie
inn) Jivaka68 erected a vihdra in the garden of Amba-
pali, and invited Buddha and his 1250 disciples to receive
her religious offerings. The ruins still exist. "Within the
city all is desolate and without inhabitants.
XXIX. Entering the valley and striking the mountains
Is the south-east, ascending 15 li we arrive at the
hill called Grldhrakuta, Three li from the top is a stone
cavern facing the south. Buddha used in this place to
sit in meditation.69 Thirty paces to the north-west is
another stone cell in which Ananda practised meditation.
The iK'va Mara Pisuna, having assumed the form of a
vulture, took his place before the cavern and terrified
Ananda. Buddha by his spiritual power pierced the
rock, and with his outstretched hand patted Ananda's
shoulder.70 On this his fear was allayed. The traces of
id and of the hand-hole are still quite plain; on
this account the hill is called "The Hill of the Vulture
' In front of the cave is the place where the four
lias sat down. Each of the Arhats likewise has a
where he sat in meditation. Altogether there are
.1 hundreds of these. 1 !<•:<• also, when I'.uduha was
1 fro from east to west in front of his cell,
I i, from between the northern einineiiees of the
* F« ; <e vol. ii. p. r!l T .tees see vol. ii. p.
«53
t 8ee/b«/to., pp.
H p. 15.;.
i. p. 152.
Ix INTRODUCTION.
mountain, rolled down athwart his path a stone which
wounded Buddha's toe. The stone is still there. The
hall in which Buddha preached has been destroyed ; the
foundations of the brick walls 71 still exist, however. The
peaks of this mountain are picturesque and imposing ; it
is the loftiest of the five mountains. Fa-Hian having
bought flowers, incense, and oil and lamps in the new
town, procured the assistance of two aged Bhikshus as
guides. Fa-Hian, ascending the Gridhrakuta mountain,
offered his flowers and incense and lit his lamps for the
night. Being deeply moved, he could scarcely restrain
his tears as he said, " Here it was in bygone days Buddha
dwelt and delivered the &ura1iga.ma SUtra. Fa-Hian, not
privileged to be born when Buddha lived, can but gaze on
the traces of his presence and the place which he occu-
pied." Then he recited the Surangama 72 in front of the
cave, and remaining there all night, he returned to the
new town.
XXX. Some 300 paces north of the old town, on the west
side of the road, is the Kalandavenuvana vihdra. It still
exists, and a congregation of priests sweep and water it.
Two or three li to the north of the chapel is the Shi-mo-
she-na (Samasana), which signifies " the field of tombs for
laying the dead." Striking the southern hill and pro-
ceeding westward 300 paces, there is a stone cell called
the Pippala 73 cave, where Buddha was accustomed to sit
in meditation after his mid- day meal. Still west five
or six li there is a stone cave situated in the northern
shade of the mountain and called Che-ti.74 This is the
place where 500 Arhats assembled after the Nirvdna of
Buddha to arrange the collection of sacred books. At
the time when the books were recited three vacant seats
71 It was, therefore, a structural the top of the Gridhrakuta hill, and
building, not a cave. how he was attacked by tigers, in
72 This Stitra must not be con- the "history of the high priests"
fused with the expanded one of the (Ko-sang-chucri).
same name. There is a full account 73 Vol. ii. p. 156.
of this perilous visit of Fa-hian to 74 Vol. ii. p. 161.
FO-KWO-KI. CH. xxxr. ki
were specially prepared and adorned. The one on the
left was for Sariputra, the one on the right for Mud-
galyfiyana. The assembly was yet short of 500 by
one Arhat ; and already the great Kas*yapa was ascend-
ing the throne when Ananda stood without the gate
unable to find admission ; 75 on this spot they have raised
a tower which still exists. Still skirting the mountain,
we find very many other stone cells used by the Arhats
for the purpose of meditation. Leaving the old city and
going north-east three li, we arrive at the stone cell of
Devadatta, fifty paces from which there is a great square
black stone. Some time ago there was a Bhikshu who
walked forward and backward on this stone meditating
on the impermanency, the sorrow, and vanity of his body
Thus realising the character of impurity, loathing
himself, he drew his knife and would have killed himself.
But then he reflected that the Lord of the World had
forbidden self-murder. But then again he thought, " Al-
though that is so, yet I am simply anxious to destroy
the three poisonous thieves (evil desire, hatred, ignorance)."
Then again he drew his knife and cut his throat. On the
first gash he obtained the degree of Srotapanna ; when he
had half done the work he arrived at the condition of
uiiin, and after completing the deed he obtained the
position of an Arhat and entered Nirvana.
XXX I. Going west from this four yojanas, we arrive at
the town of Gay a. All within this city likewise is deso-
late and desert. Going south 20 li, we arrive at the place
where :tva, when alive, passed six years in self-
inflicted austerities. This place is well wooded. From
this place westward three li, is the spot where Buddha
entered the water to bathe and the il»* va lowered the branch
of a tree to help him out of the wa' .in, going
two li, we arrive at the place whore the vill;
:iilk and rice to UwMlia. From this going north
Abstract of Pour Lccturet, :'' Mi ki.-i f..r Cnauik.i, n
: ki:i.
Ixii INTRODUCTION.
two li is the spot where Buddha, seated on a stone under
a great tree, and looking towards the east, ate the rice and
milk. The tree and the stone still remain. The stone is
about six feet square and two in height. In Mid-India
the heat and cold are so equalised that trees will live for
thousands of years, and even so many as ten thousand.
Going north-east from this half a yojana, we arrive at a
stone cell, into which Bodhisattva entering, sat down with
his legs crossed, and as he faced the west he reflected
with himself, " If I am to arrive at the condition of per-
fect wisdom, let there be some spiritual manifestation."
Immediately on the stone wall there appeared the shadow
of Buddha, in length somewhat about three feet. This
shadow is still distinctly visible. Then the heavens and
the earth were shaken, and all the devas in space cried
out and said, " This is not the place appointed for the
Buddhas (past or those to come) to arrive at perfect
wisdom ; at a distance less than half a ytijana south-west
from this, beneath the Pei-to tree, is the spot where all
the Buddhas (past or yet to come) should arrive at that
condition." The devas having thus spoken, immediately
went before him, singing and leading the way with a view
to induce him to follow. Then Bodhisattva, rising up,
followed them. When distant thirty paces from the tree,
a deva gave him some grass of good omen.77 Bodhisattva
having accepted it, advanced fifteen paces. Then 500 blue
birds78 came flying towards him, and having encircled
hisattva three times, departed. Bodhisattva, then going
forward, arrived under the Pei-to tree, and spreading out
the grass of good omen, sat down with his face towards
the east. Then it was that Mara-nija dispatched three
pleasure-girls from the northern quarter to come and tempt
him, whilst Mara himself coming from the south, assailed
him likewise. Then Bodhisattva letting the toe of his
foot down to the earth, the whole army of Mara was scat-
77 Kusa grass. vol. ii. p. 124. Consult also the notes
78 For this and other incidents, see in Fah-hian (Real's Bud. Pily., p. 1 23).
PO-KWO-KL CH. xxxn. Ixiii
tered, and the three women were changed into hags. On
the place above mentioned, where he inflicted on himself
mortification for six years, and on each spot subsequently
mentioned, men in after times raised towers and placed
figures (of BmUha), which still remain. Buddha having
arrived at supreme wisdom, for seven days sat contem-
plating the tree, experiencing the joys of emancipation.
On this spot they have raised a tower, as well as on the
following, viz., where he walked for seven days under the
Pei-to tree, from east to west ; where all the devas, hav-
ing caused the appearance of a hall composed of the seven
precious substances, for seven days paid religious worship
to Buddha ; where the blind dragon Muchilinda for seven
days encircled Buddha in token of respect; also where
Buddha, seated on a square stone beneath a Nyagrodha
tree, and with his face to the east, received the respectful
salutation of Brahma ; also where the four heavenly kings
respectfully offered him his alms-bowl ; also where the
500 merchants presented him with parched corn and
honey ; also where he converted the KaSyapas, elder and
younger brothers, and their thousand disciples. In the
place where Buddha arrived at perfect reason there are
three sanghdrdmas, in all of which priests are located.
The dependants of the congregation of priests supply them
with all necessaries, so that there is no lack of anything.
They scrupulously observe the rules of the Vinaya with
respect to decorum, which relate to sitting down, rising
up, or entering the assembly; and the rules which the
holy congregation observed during Buddha's lifetime are
still observed by these priests. The sites of the four great
pagodas have always been associated together from the
of the Niri'dna. The four great pagodas are those
erected on the place where lie was born, where he obtained
emancipation, win- re he began to preach, and where he
>na.
XXXII. lyi when K in^ AsV.ka was a lad,7'-' playing
"9 That is, in a previous )>irth.
Ixiv INTRODUCTION.
on the road, he met Sakya Buddha going begging. The
little boy, rejoiced at the chance, gave him a handful of
earth as an offering. Buddha received it, and on his
return sprinkled it on the ground where he took his exer-
cise. In return for this act of charity the lad became an
iron- wheel king and ruled over Jambudvipa. On assum-
ing the iron-wheel he was on a certain occasion going
through Jambudvipa on a tour of inspection, at which
time he saw one of the places of torment for the punish-
ment of wicked men situated between the two iron-
circle mountains. He immediately asked his attendant
ministers, " What is this place ? " To this they replied
and said, "This is the place where Yama-raja, the infernal
king, inflicts punishment on wicked men for their crimes."
The king then began to reflect and said, " If the demon
king, in the exercise of his function, requires to have a
place of punishment for wicked men, why should not I,
who rule men (on earth), have a place of punishment
likewise for the guilty?" On this he asked his ministers,
" Who is there that I can appoint to make for me a hell,80
and to exercise authority therein for the punishment of
wicked men?" In reply they said, "None but a very
wicked man can fulfil such an 'office." The king forthwith
dispatched his ministers in every direction to seek for
such a man. In the course of their search they saw, by
the side of a running stream, a lusty great fellow of a
black colour, with red hair and light eyes ; with the
talons of his feet he caught the fish, and when he whistled
to the birds and beasts, they came to him ; and as they
approached he mercilessly shot them through, so that none
escaped. Having caught this man, he was brought before
the king. The king then gave him. these secret orders,
" You must enclose a square space with high walls, and
with this enclosure plant every kind of flower and fruit
(tree), and make beautiful alcoves, and arrange everything
with such taste as to make people anxious to look within.
80 For this incident see vol. ii. p. 85.
FO-KWO-KI. CH. xxxii. Ixv
Make a wide gate to it, and then when any one enters,
seize him at once and subject him to every kind of
torture. Let no one (wlw has once entered] ever go out
again. And I strictly enjoin you, that if I even should
enter, that you torture me also and spare not. Now,
then, I appoint you lord of this place of torment !" It
happened that a certain Bhikshu, as he was going his
rounds begging for food, entered the gate. The infernal
keeper seeing him, made preparations to put him to
torture. The Bhikshu, being much frightened, suppli-
antly begged a moment's respite. " Permit me, at least,
to partake of my mid-day meal," he said. It so happened
that just then another man entered the place, on which
the keeper directly seized him, and, putting him in a
stone mortar, began to. pound his body to atoms till a red
froth formed. The Bhikshu having witnessed this spec-
tacle, began to reflect on the impermanency, the sorrow,
the vanity of bodily existence, that it is like a bubble and
froth of the sea, and so he arrived at the condition of an
Arhat. This having transpired, the infernal keeper laid
hold of him and thrust him into a caldron of boiling water.
The heart of the Bhikshu and his countenance were full of
joy. The fire was extinguished and the water became cold,
whilst in the middle of it there sprang up a lotus, on the
top of which the Bhikshu took his seat. The keeper forth-
with proceeded to the king and said, "A wonderful miracle
has occurred in the place of torture; would that your
majesty would come and see it." The king said, " I dare
not come, in consideration of my former agreement with
you." The keeper replied, " This matter is one of great
moment : it is only right you should come ; let us con-
sider your former agreement changed." The king then
directly followed him and the prison ; on which
11, fur his sake, delivered a religious discourse,
fo that the king believed and was converted. Then he
order ! ice of torture to be destroyed, and repented
of all the evil lie had formerly committed. Frum the
Ixvi INTRODUCTION.
time of his conversion he exceedingly honoured the three
precious ones (i.e., Buddha, Dharma, Sangha), and went
continually to the spot underneath the Pei-to tree for the
purpose of repentance, self-examination, and fasting. In
consequence of this, the queen on one occasion asked,
" Where does the king go so constantly ? " The ministers
replied, " He continually resides under the Pei-to tree."
The queen hereupon, awaiting an opportunity when the
king was not there, sent men to cut the tree down. The
king repairing as usual to the spot, and seeing what had
happened, was so overpowered with grief that he fell
down senseless on the ground. The ministers, bathing
his face with water, after a long time restored him to
consciousness. Then the king piled up the earth on the
four sides of the stump of the tree, and commanded the
roots to be moistened with a hundred pitchers of milk.
Then prostrating himself at full length on the ground, he
made the following vow, " If the tree does not revive I
will never rise up again." No sooner had he done this
than the tree began to force up small branches from the
root, and so it continued to grow until it arrived at its
present height, which is somewhat less than 120 feet.
XXXIII. From this place going south three li, we arrive
at a mountain called the Cock's-foot. The great Ka^yapa is
at present within this mountain.81 He divided the moun-
tain at its base, so as to open a passage (for himself}. This
entrance is now closed up (impassable). At a considerable
distance from this spot there is a side chasm ; it is in this
the entire body of Kiisyapa is now preserved. Outside
this chasm is the place where Kasyapa, when alive, washed
his hands. The people of that region who are afflicted
with headaches use the earth brought from the place as
an ointment, and this immediately cures them. As soon
as the sun begins to decline 82 the Arhats come and take
81 For an account of this moun- been Arhats," &c. ; but this is not so
tain see vol. ii. p. 144. agreeable with the context as the
8a Or, it may be translated, translation I have given.
" Therefore, since then, there have
FO-KWO-KI. CH. xxxiv. Ixvii
their abode in this hill. Buddhist pilgrims of that and
other countries come year by year to pay religious wor-
ship to Kasyapa ; if any should happen to be distressed
with doubts, directly the sun goes down the Arhats arrive
and begin to discourse with (the pilgrims) and explain
their doubts and difficulties ; and, having done so, forth-
with they disappear. The thickets about this hill are dense
and tangled. There are, moreover, many lions, tigers, and
wolves prowling about, so that it is not possible to travel
without great care.
X X X I V. Fa-Hian returning towards Pataliputra, kept
along the course of the Ganges, and after going ten ydjanas
in a westerly direction, arrived at a vihdra called "Desert"
(Kwang-ye), in which Buddha resided. Priests still dwell
in it. Still keeping along the course of the Ganges and
going west twelve ydjanas, we arrive at the country of
Kfisi and the city of Bauaras. About ten li or so to the
north-east of this city is the chapel of the deer park of
the Rlshis. This garden was once occupied by a Pratyeka
Buddha. There are always wild deer reposing in it for
shelter. When the Lord of the "World was about to arrive
at supreme wisdom, all the devas in space began to chant
a hymn and say, " The son of Suddhodana-raja, who has left
his home to acquire supreme wisdom, after seven days will
arrive at the condition of Buddha." The Pratyeka Buddha
hearing this, immediately entered Nirvana. Therefore the
name of this place is the deer park of the Rlshi. The world-
honoured Buddha having arrived at complete knowledge,
men in after ages erected a vihdra on this spot. Buddha
being desirous to convert Ajnfufi Kaundinya and his com-
panions, known as the five men, they communed one with
another and Bl Sramana (lautama having for
six years practised mortifications, reducing himself to tin;
daily use of but one grain of hnnj» ami one of rice, and in
spite of this having failed to obtain sin -loin, how
less shall he now obtain that condition by en:
into men's society and removing the checks he placed
Ixviii INTROD UCTION.
upon his words and thoughts and actions ! To-day when
he comes here, let us carefully avoid all conversation with
him." On Buddha's arrival the five men rose and saluted
him, and here they have erected a tower ; also on the fol-
lowing spots, viz., on a site sixty paces to the north of the
former place, where Buddha, seated with his face to the
east, "began to turn the wheel of the law (to preach) for
the purpose of converting Kaundinya and his companions
(known as) " the five men ; " also on a spot twenty paces
to the north of this, where Buddha delivered his predic-
tion concerning Maitreya ; also on a spot fifty paces to
the south of this, where the dragon "fclapatra asked Buddha
at what time he should be delivered from his dragon- form ;
in all these places towers have been erected which still exist.
In the midst (of tJwpark) there are two sanglidrdmas which
still have priests dwelling in them. Proceeding north-
west thirteen ytijanas from the park of the deer, there is
a country called KauSambl. There is a vilidra there called
Ghoshira-vana (the garden of Ghdshira), in which Buddha
formerly dwelt ; it is now in ruins. There are congrega-
tions here, principally belonging to the system known as
the Little Vehicle. Eight ydjanas east of this place is a
place where Buddha once took up his residence and con-
verted an evil demon. They have also erected towers on
various spots where he sat or walked for exercise when
he was resident in this neighbourhood. There are san-
glidrdmas still existing here, and perhaps a hundred
priests.
XXXV. Going 200 yojanas south from this, there is a
country called Ta-Thsin (Dakshina). Here is a sanghd-
rdma of the former Buddha Kas'yapa.83 It is constructed out
of a great mountain of rock, hollowed to the proper shape.
83 This convent is described by district of the Dekhan. The King
Hiuen Tsiang in Book x. It was Sadvaha, a friend of Nagarjuna, was
probably dedicated to Parvatl (the probably the same as the Sindhuka
Po-lo-yu of Fa-hian, which he trans- of the Vayu-Purdna. He is called
lates " pigeon "— pdrdvata) or Chan- Shi-in-teh-kia by I-tsing.
da, and is situated in the Chanda
FO-KWO-KI. CH. xxxv. Ixix
This building has altogether five stages. The lowest is made
with elephant figures, and has five hundred stone cells in
it. The second is made with lion shapes, and has four
hundred chambers. The third is made with horse shapes,
and has three hundred chambers. The fourth is made
with ox shapes, and has two hundred chambers. The fifth
is made with dove shapes, and has one hundred chambers
in it. At the very top of all is a spring of water, which,
flowing in a stream before the rooms, encircles each tier,
and so, running in a circuitous course, at last arrives at
the very lowest stage of all, where, flowing past the cham-
bers, it finally issues through the door. Throughout the
consecutive tiers, in various parts of the building, windows
have been pierced through the solid rock for the admis-
sion of light, so that every chamber is quite illuminated
and there is no darkness. At the four corners of this edi-
fice they have hewn out the rock into steps, as means for
ascending. Men of the present timej being small of sta-
ture, ascend the ladder and thus reach the top in the usual
but men of old reached it with one foot.84 The reason-
why they name this building Po-lo-yu is from an Indian
word signifying " pigeon." There are always Arhats abid-
ing here. This land is barren and without inhabitants.
At a considerable distance from the hill there are villages,
but all of them are inhabited by heretics. They know
nothing of the law of Buddha, or Sramanas, or Brahmanas,
or of any of the different schools of learning. The men
of that country continually see persons come flying to the
temple. On a certain occasion there were some Buddhist
His from different countries who came here to pay
'iis worship. Then the men of the villages above
alluded to asked them, saying, "Why do you not llv '.
All the religious persons hereabouts that we see (arc able
then answered by way of excuse,
itise our wings ;ire not yet perfectly formed." The
in (I)eklian) is precipitous and the roads
•'• rring perhaps to the one-footed men of K tolas. H may possibly
be, "at one U>und."
Ixx INTRODUCTION.
dangerous. Those who wish to go there, even if they
know the place, ought to give a present to the king of the
country, either money or goods. The king then deputes
certain men to accompany them as guides, and so they
pass the travellers from one place to another, each party
pointing out their own roads and intricate bypaths. Fa-
Hian finding himself in the end unable to proceed to
that country, reports in the above passages merely what
he has heard.
XXXVI. From Banaras going eastward we arrive at the
town of Pfitaliputra again. The purpose of Fa-Hian was
to seek for copies of the Vinaya Pitaka ; but throughout
the whole of Northern India the various masters trusted to
tradition only for their knowledge of the precepts, and had
no originals to copy from. Wherefore Fa-Hian had come
even so far as Mid-India. But here in the satig/tdrdma
of the Great Vehicle he obtained one collection of the
precepts, viz., the collection used by the Mahasaiighika
assembly. This was that used by the first great assembly
of priests during Buddha's lifetime. It is reported that
this was the one used in the Jetavana vihdra. Except
that the eighteen sects have each their own private
rules of conduct,85 they are agreed in essentials. In
some minor details they differ, as well as in a more or
less exact attention to matters of practice. But the collec-
tion (of this sect) is regarded as the most correct and com-
plete. Moreover, he obtained one copy of precepts from
dictation, comprising about 7000 gdthds. This version
was that used by the assembly belonging to the school of
the Sarvastivadas ; the same, in fact, as is generally used
in China. The masters of this school also hand down the
precepts by word of mouth, and do not commit them to
writing. Moreover, in this assembly he obtained a copy
of the Samyiiktdbhidharma-hrldaya Sdstra, including alto-
gether about 6000 gdthds. Moreover, he obtained a copy
of the Niri'dna Sutra, consisting altogether of 2500 verses.
85 Vide I-tsinjj, Xan-liai, § 25.
FO-KWO-KI. CH. xxxvn. Ixxi
Moreover, he obtained in one volume the Vdipulya-pari-
<a Sutra, containing about 5000 verses. Moreover,
he procured a copy of the Abhidharma according to the
school of the Mahasaiighikas. On this account Fa-Hian
abode in this place for the space of three years engaged
in learning to read the Sanskrit86 books, and to converse in
that language, and in copying the precepts. When To-
ching arrived in Mid-India and saw the customary beha-
viour of the Sramanas, and the strict decorum observed by
the assembly of priests, and their religious deportment,
even to the smallest matters, then, sorrowfully reflecting
on the meagre character of the precepts known to the
different assemblies of priests in the border-land of China,
lie bound himself by a vow and said, " From the present
time for ever till I obtain the condition of Buddha, may
I never again be born in a frontier country." And in
accordance with this expression of his wish, he took up
his permanent abode in this place, and did not return.
And so Fa-Hian, desiring, according to his original purpose,
to spread the knowledge of the precepts throughout the
land of Han (China), returned alone.
X X X VII. Following down the river Ganges in an easterly
direction for eighteen ydjanas, we come to the great king-
dom of Chen-po (Champa) on its southern shore. In the
place where Buddha once dwelt, and where he moved
to and fro for exercise, also where the four previous
Buddhas sat down, in all these places towers have been
erected, and there are still resident priests. From this
continuing to go eastward nearly fifty yujanas, we arrive
at the kingdom of Tfunralipti. This is at the sea-mouth.
There ar- t \\vnty-four Inuu in this country; all of
have resident priests, and the law of lluddha is
generally respected. Fa- 1 1 inn remained here for t\v<>
years, writing out copies of the sacred books (silt rax) and
••-pictures. II'- then shipped himself on
i a great merchant ve.^vl. rutting to .sea, they pro-
Ixxii INTRODUCTION.
ceeded in a south-westerly direction, catching the first fail4
wind of the winter season. They sailed for fourteen
days and nights, and arrived at the country of the lions
(Simhala, Ceylon). Men of that country (Tamralipti)
say that the distance between the two is about 700
yojanas. This kingdom (of lions} is situated on a great
island. From east to west it is fifty yojanas, and from
north to south thirty yojanas. On every side of it -are
small islands, perhaps amounting to a hundred in num-
ber. They are distant from one another ten or twenty li
and as much as 200 li. All of them depend on the great
island. Most of them produce precious stones and pearls.
The mdni-gem is also found in one district, embracing
a surface perhaps of ten li. The king sends a guard to
protect the place. If any gems are found, the king claims
three out of every ten.
XXXVIII. This kingdom had originally no inhabitants,
but only demons and dragons dwelt in it. Merchants of dif-
ferent countries (however) came here to trade. At the time
of traffic, the demons did not appear in person, but only
exposed their valuable commodities with the value affixed.
Then the merchantmen, according to the prices marked,
purchased the goods and took them away. But in conse-
quence of these visits (coming, going, and stopping"), men
of other countries, hearing of the delightful character of
the place, flocked there in great numbers, and so a great
kingdom was formed. This country enjoys an agreeable
climate, without any differences in winter or summer. The
plants and trees are always verdant. The fields are sown
just according to men's inclination; there are no fixed
seasons. Buddha came to this country from a desire to
convert a malevolent dragon. By his spiritual power he
planted one foot to the north of the royal city, and one on
the top of a mountain, the distance between the two being
fifteen yojanas. Over the foot-impression (on the hill) to
the north of the royal city, is erected a great tower, in height
470 feet. It is adorned with gold and silver, and perfected
FO-KWO-KI. CH. xxxvm. Ixxiii
with every precious substance. By the side of this
tower, moreover, is erected a safiyhdrdma, which is called
Abhayagiri, containing 5000 priests. They have also built
here a hall of Buddha, which is covered with gold and
silver engraved work, conjoined with all precious sub-
stances. In the midst of this hall is a jasper figure (of
'/id), in height about 22 feet. The entire body glitters
and sparkles with the seven precious substances, whilst the
various characteristic marks are so gloriously portrayed
that no words can describe the effect. In the right hand
it holds a pearl of inestimable value. Fa-Hian had now
been absent many years from the land of Han ; the man-
ners and customs of the people with whom he had inter-
course were entirely strange to him. The towns, people,
mountains, valleys, and plants and trees which met his
eyes, were unlike those of old times. Moreover, his fellow-
travellers were now separated from him — some had re-
mained behind, and some were dead. To consider the
shadow (of tlw past) was all that was left him ; and so his
heart was continually saddened. All at once, as he was
standing by the side of this jasper figure, he beheld a
merchant present to it as a religious offering a white
taffeta fan of Chinese manufacture. Unwittingly (Fa-
Hian) gave way to his sorrowful feelings, and the tears
flowing down filled his eyes. A former king of this
country sent an embassy to Mid-India to procure a slip of
the Pei-to tree. This they planted by the side of the Hall
.ddha. When it was about 220 feet high, the tree
began to lean towards the south-east. The king, fearing it
would fall, placed eight or nine surrounding props to sup-
port the tree. Just in the place where the tree was thus
it put forth a branch which pierced through the
props, and, descend in nr to ih«' earth, took root. This branch
is about twenty inches round. The, pn>]»>, although pierced
through the centre, still la now
:• support, yet men have not removed tl
:».T the tree is erected a chapel, in the middle
vui, i. /
Ixxiv INTRODUCTION.
is a figure (of Buddha) in a sitting posture. Both the
clergy and laity pay reverence to this figure with little
intermission. Within the capital, moreover, is erected
the chapel of the tooth of Buddha, in the construction
of which all the seven precious substances have been
employed. The king purifies himself according to the
strictest Brahmanical rules, whilst those men within the
city who reverence (this relic) from a principle of belief
also compose their passions according to strict rule. This
kingdom, from the time it has been so governed, has
suffered neither from famine, calamity, nor revolution. The
treasury of this congregation of priests contains numerous
gems and a mdni-JQVfel of inestimable value. Their king
once entered the treasury, and, going round it for the
purpose of inspection, he saw there this mdni-gem. On
beholding it, a covetous feeling sprung up in his heart,
and he desired to take it away with him. For three days
this thought afllicted him, but then he came to his right
mind. He directly repaired to the assembly of the priests,
and bowing down his head, he repented of his former
wicked purpose, and addressing them, said, " Would that
you would make a rule from this time forth and for ever,
on no account to allow a king to enter your treasury, and
no Bhikshu except he is of forty years' seniority — after
that time he may be permitted to enter." There are many
noblemen and rich householders within the city. The
houses of the Sa-poh (Sabsean) merchants are very beau-
tifully adorned. The streets and passages are smooth and
level. At the head of the four principal streets there are
preaching halls. On the 8th, 1 4th, and 1 5th day of the
month they prepare a lofty throne within each of these
buildings, and the religious members of the community of
the four classes all congregate to hear the preaching of
the law. The men of this country say that there are in
the country altogether fifty or sixty thousand priests, all
of whom live in community (have tJieir food [commons]
provided). Besides these, the king supplies five or six
FO-K1VO-KI. CH. xxxvin. l\xv
thousand persons within the city with food in common
(or, with common food (commons)}. These persons, when
they require, take their alms-bowls and go (to the
Appointed place), and, according to the measure of the
bowls, fill them and return. They always bring out the
tooth of Buddha in the middle of the third month. Ten
days beforehand, the king magnificently caparisons a great
elephant, and commissions a man of eloquence and ability
to clothe himself in royal apparel, and, riding on the
elephant, to sound a drum and proclaim as follows : —
Vlhisattva during three Asailkhytya kalpas underwent
every kind of austerity ; he spared himself no personal
sufferings ; he left his country, wife, and child ; moreover,
he tore out his eyes to bestow them on another, he man-
gled his flesh to deliver a dove (from the hawk), he sacri-
ficed his head in alms, he gave his body to a famishing
r, he grudged not his marrow or brain. Thus he
endured every sort of agony for the sake of all flesh. More-
i , when he became perfect Buddha, he lived in the world
forty -nine years preaching the law and teaching and
converting men. He gave rest to the wretched, he saved
the lost. Having passed through countless births, he then
entered Xirr>'iij(t. Since that event 'is 1497 years. The
s of the world were then put out, and all flesh deeply
ved. After ten days the tooth of (this same) Buddha
will be brought forth and taken to the Abhayagiri vihdra.
Let all ecclesiastical and lay persons within the kingdom,
who wi.sli to lay up a store of merit, prepare and smooth
the roads, adorn the Bl • I highways ; let them scatter
:y kind of ilower, and offer incense in religious reve-
rence to the relic." This proclamation bciii'4 iinished, the
:t causes to be plactd on loth sides of the pro-
cess rescntations of tin- live Iniiidivd bodily
-umed during his succes-
births. 1
Suddna .
I'cuantara Jdlaka ; both this S.mchi
Ixxvi INTRODUCTION.
as Sama ; his birth as the king of the elephants, and as an
antelope. These figures are all beautifully painted in divers
colours, and have a very life-like appearance. At length
the tooth of Buddha is brought forth and conducted along
the principal road. As they proceed on the way, religious
offerings are made to it. When they arrive at the Abhaya
vihdra they place it in the Hall of Buddha, where the clergy
and laity all assemble in vast crowds and burn incense, and
light lamps, and perform every kind of religious ceremony,
both night and day, without ceasing. After ninety com-
plete days they again return it to the viJidra within the
city. This chapel is thrown open on fast days for the
purpose of religious worship, as the law (of Buddha) directs.
Forty li to the east of the Abhaya vihdra is a mountain,
on which is built a chapel called Po-ti (Budhi) ; there are
about 2000 priests in it. Amongst them is a very
distinguished Shaman called Ta-mo-kiu-ti (Dharmakoti
or Dharmagupta). The people of this country greatly
respect and reverence him. He resides in a cell, where
he has lived for about forty years. By the constant prac-
tice of benevolence he has been able to tame the serpents
and mice, so that they stop together in one cell, and do
not hurt one another.
XXXIX. Seven li to the south of the capital is a chapel
called Mahuvilulra, in which there are 3000 priests.
Amongst them was a very eminent Sramana, whose life
was so pure that the men of the country generally gave
him credit for being an Arhat. At the time of his approach-
ing death, the king, having come to inspect and inquire,
according to the custom of the law, assembled the priests
and asked the Bhikshu, " Hast thou attained reason ? "
On which he made reply in truth, " I am an Arhat."
After his death, the king immediately examined the
sacred books, with a view to perform the funeral ob-
sequies according to the rules for such as are Arhats.
Accordingly, about four or five li to the east of the /•
they raised a very great pyre of wood, about 34 feet square
FO-KWO-KI. CH. xxxix. Ixxvii
and of the same height. Xear the top they placed tiers
of sandal-wood, aloe, and all kinds of scented wood. On
the four sides they constructed steps. Then, taking some
clean and very white camlet cloth, they bound it around
and above the pyre. They then constructed above a
funeral carriage, like the hearses used in this country,
except that there are no dragon-ear handles (cf. ting urJi).
Then, at the time of the cremation (dam), the king,
accompanied by the four classes of the people, assembled
in great numbers, came to the spot provided with ilowers
and incense for religious offerings, and followed the hearse
till it arrived at the place of the funeral ceremony. The
king, then, in his own person, offered religious worship
with flowers and incense. This being over, the hearse
was placed on the pyre, and oil of cinnamon poured over
it in all directions. Then they set light to the whole. At
the time of kindling the fire, the whole assembly occupied
their minds with solemn thoughts. Then removing their
upper garments, and taking their wing-like fans, which
they use as sun-shades, and approaching as near as pos-
sible to the pyre, they flung them into the midst of the
fire in order to assist the cremation. When all was over,
they diligently searched for the bones and collected them
together, in order to raise a tower over them. Fa-Hian
did not arrive in time to see this celebrated person alive,
but only to witness his funeral obsequies. At this time,
the king, being an earnest believer in the law of JJuddhu,
desired to build a new vihdra for this congregation of
First of all he provided for them a -Teat feast,
after which he selected a pair of strong working oxen and
ornamented their horns with <jokl, silver, and precious
: providing himself witli a beautiful -iMrd
plough, the king himself ploughed round the. four
sides allotted space;88 after which, ceding all
perso the land, houses, or people within
the area thus enclosed, h" I'lv^-nt'-d (//,,- ,/•/;/< |
INTRODUCTION.
priests). Then he caused to be engraved on a metal
plate (the following inscription} : — " From this time and
for all generations hereafter, let this property be handed
down from one (body of priests) to the other, and let no
one dare to alienate it, or change (the character of) the
grant." When Fa-Hian was residing in this country, he
heard a religious brother from India, seated on a high
throne, reciting a sacred book and saying, " The Pfitra
(alms-bowl) of Buddha originally was preserved in Vcii.sfili,
but now it is in the borders of Gandhfira. After an un-
certain period of years [Fa-Hian, at the time of the recital,
heard the exact number of years, but he has now forgotten
it], it will go on to the country of the western Yu-chi.
After another period it will go to the country of Khotan.
After a similar period it will be transported to Kouclie.
In about the same period it will come back to the land of
Hun ; after the same period it will return to the land of
lions (Simhala, Ceylon) ; after the same period it will
return to Mid-India; after which it will be taken up into
the Tushta heaven. Then Maitreya Bodhisattva will ex-
claim with a sigh, ' The alms-dish of Sakyamuni Buddha
has come/ Then all the Devas will pay religious worship
to it with flowers and incense for seven days. After this
it will return to Jambudvipa, and a sea-dragon, taking it,
will carry it within his palace, awaiting till Maitreya is
about to arrive at complete wisdom, at which time the
bowl, again dividing itself into four as it was at first, will
re-ascend the Pin-na89 mountain. After Maitreya has
arrived at supreme wisdom, the four heavenly Kings will
once more come and respectfully salute him as Buddha,
after the same manner as they have done to the former
Buddhas. The thousand Buddhas of this Bhadra-kalpa
will all of them use this same alms-dish ; when the bowl
has disappeared, then the law of Buddha will gradually
perish ; after which the years of man's life will begin to
contract until it be no more than five years in duration.
89 In some places this is written An-na, as though for (Sum)ana.
FO-KWO-KL CH. XL. Ixxix
At tlie time of its being ten years in length, rice and butter
will disappear from the world, and men will become ex-
tremely wicked. The sticks they grasp will then trans-
form themselves into knives and clubs, with which they
will attack one another, and wound and kill each other.
In the midst of this, men who have acquired religious
merit will escape and seek refuge in the mountains ; and
when the wicked have finished the work of mutual de-
struction, they will come from their hiding-places, and
will converse together and say, ' Men of old lived to a very
advanced age, but now, because wicked men have indulged
without restraint in every transgression of the law, our
years have dwindled down to their present short span,
even to the space of ten years. Now, therefore, let us
practise every kind of good deed, encouraging within our-
selves a kind and loving spirit ; let us enter on a course
of virtue and righteousness.' Thus, as each one practises
faith and justice, their years will begin to increase in
double ratio till they reach 80,000 years of life. At the
time when Maitreya is born, when he first begins to de-
clare his doctrine (turn the wheel of the law), his earliest
converts will be the followers of the bequeathed law of
>ya Buddha, those who have forsaken their families,
those who have sought refuge in the three sacred names,
those who have kept the five great commandments, ami
attended to their religious duties in making continued ofl'or-
ings to the three precious objects of worship. His second
and third body of converts shall be those who, by their pre-
vious conduct, have put themselves in a condition for salva-
tion." Fu-lliui), on hr;u in- thi< discourse, wished to copy it
down, on which the man .-aid, " This has no Scripture-oi
nal; I only ivpuat by word of mouth (wJuit I have l>
XI. in this country for two years. '
tiin earch,heobt <>py of the Vl<> "••'/',/
according to the school of the Mahisi-akas. H«- also ob-
:ied a copy of the < '///" (/'//-//A*'
!•/>////'' (^ -.lee-
Ixxx INTRODUCTION.
tion of the Miscellaneous PitaJca (Sannipdta). All these
were hitherto unknown in the land of Han. Having
obtained these works in the original language (Fan),
he forthwith shipped himself on board a great merchant
vessel, which carried about two hundred men. Astern of
the great ship was a smaller one, in case the larger vessel
should be injured or wrecked. Having got a fair wind, they
sailed eastward for two days, when suddenly a tempest
(typhoon) arose, and the ship sprung a leak. The mer-
chants then desired to haul up the smaller vessel, but the
crew of that ship, fearing that a crowd of men would rush
into her and sink her, cut the towing cable and she fell off.
The merchantmen were greatly terrified, expecting their
death momentarily. Then dreading lest the leak should
gain upon them, they forthwith took their heavy goods
and merchandise and cast them overboard. Fa-Hian also
flung overboard his water-pitcher (kundika) and his wash-
ing-basin, and also other portions of his property. He was
only afraid lest the merchants should fling into the sea his
sacred books and images. And so with earnestness of heart
he invoked Avalokitesvara, and paid reverence to the Bud-
dhist saints (the priesthood) of the land of Han, speaking
thus : " I indeed have wandered far and wide in search of
the law. Oh, bring me back again, by your spiritual
power, to reach some resting-place." And so the hurri-
cane blew on for thirteen days and nights; they then
arrived at the shore of a small island, and on the tide
going out they found the place of the leak. Having forth-
with stopped it up, they again put to sea on their onward
voyage. In this ocean there are many pirates, who, coming
on you suddenly, destroy everything. The sea itself is
boundless in extent ; it is impossible to know east or west
except by observing the sun, moon, or stars, and so pro-
gress. If it is dark, rainy weather, the only plan is to
steer by the wind without guide. During the darkness
of night we only see the great waves beating one
against the other and shining like fire, whilst shoals of
FO-KIVO-KI. CH. XL. Ixxxi
sea-monsters of every description (surround the ship).
The merchants, perplexed, knew not towards what land
they were steering. The sea was bottomless and no
soundings could be found, so that there was no chance
of anchoring. At length, the weather clearing up, they
got their right bearings, and once more shaped a correct
course and proceeded onwards; but if (duriny the bad
u-cathcr) they had happened to have struck on a hidden
rock, there could have been no escape. Thus they voyaged
for ninety days and more, when they arrived at a country
called Ye-po-ti (Java, or, perhaps, Sumatra). In this
country heretics and Brfihmans flourish, but the law
of Buddha is not much known. Stopping here the
best portion of five months, Fa-Hian again embarked on
board another merchant vessel, having also a crew of two
hundred men or so. They took with them fifty days'
provisions, and set sail on the i6th day of the fourth
month. Fa-Hian kept his " rest " on board this ship.
They shaped a course north-east for Kwang-chow. After
a month and some days, when sounding the middle
watch of the night, a black squall suddenly came on,
accompanied with pelting rain. The merchantmen and
passengers were all terrified. Fa-Hian at this time also,
with great earnestness of mind, again entreated Avalo-
. ara and all the priesthood of China to exert their
divine power in their favour,and protect them till daylight.90
"\Ylien the day broke, all the Lrahmans, consulting together,
said, " It is because we have got this Sramana on board we
no luck, and have incurred this great mischief. Come,
let us land this JJhikshu on any island we meet, and lei
us not all perish for the sake of one man." The religious
patron (Ddnapati) of Fa-Hian then said, " If you land this
you shall also land me with him ; and if not,
: >etter kill me: for if you put this SraniM
shore, then, when I arrive in China, I will ^o straight to
the king and report you ; and the king of that country
90 Cf. iJi'xoKTO inup*9 ytvtffOai, Acts
Ixxxii INTRODUCTION.
is a firm believer in the law of Buddha, and greatly honours
the Bhikshus and priests." The merchantmen on this
hesitated, and (in the end) did not dare to land him.
The weather continuing very dark, the pilot's observa-
tions were perversely wrong.91 Nearly seventy days
had now elapsed. The rice for food and the water for
congee were nearly all done. They had to use salt water
for cooking, whilst they gave out to every man about two
pints of fresh water. And now, when this was just ex-
hausted, the merchants held a conversation and said, " The
proper time for the voyage to Kwang-Chow is about fifty
days, but now we have exceeded that time these many
days — shall we be perverse ?" On this they put the ship on
a north-west course to look for land. After twelve days'
continuous sailing, they arrived at the southern coast
of Lau-Shan which borders on the prefecture of Chang-
Kwuiig. They then obtained good fresh water and vege-
tables ; and so, after passing through so many dangers and
difficulties and such a succession of anxious days, (the
pilgrim'} suddenly arrived at this shore. On seeing the
Li-ho vegetable (a sort of reed), he was confident that this
was indeed the land of Han. But not seeing any men or
traces of life, they knew not what place it was. Some said
they had not yet arrived at Kwang-chow, others main-
tained they had passed it. In their uncertainty, therefore,
they put off in a little boat, and entered a creek to look for
some one to ask where they were. Meeting with two
hunters, they got them to go back with them, making Fa-
Hian interpret their words and question them. Fa-Hian
having first tried to inspire them with confidence, then
leisurely asked them, " What men are you ? " They re-
plied, " We are disciples of Buddha." Then he asked,
" What do you look for in these mountains here ? " They
prevaricated, and said, "To-morrow is the I5th day of
the seventh month, and we were anxious to catch some-
91 That is, he was perverse in following his wrong observations, or
calculations.
FO-KWO-KL CH. XL. Ixxxiii
thing to sacrifice to Buddha." Again he asked, " What
country is this ? " They replied, " This is Tsing-Chow, on
the borders of the prefecture of Chang-Kwang, dependent
on the house of Lin." Having heard this, the merchants
were very glad, and immediately begging that their goods
might be landed, they deputed men to go with them to
Chang-Kwang. The prefect, Li-I, who was a faithful fol-
lower of the law of Buddha, hearing that there was a
Sramana arrived with sacred books and images in a ship
from beyond the seas, immediately proceeded to the shore
with his followers to escort the books and sacred figures to
the seat of his government. After this the merchants
returned towards Yang-Chow. Meanwhile Liu arriving
at Tsing-Chow,92 entertained Fa-Hian for the whole
winter and summer. The summer period of rest being
over, Fa-Hian, removed from the society of his fellow-
priests for so long, was anxious to get back to Chang'an.
But as his plans were important, he directed his course
•wards the southern capital. Having met the priests,
he exhibited the sacred books he had brought back.
I lian, leaving Chang'an, was five years in arriving at
Mid-India. He resided there during six years, and was three
years more before he arrived at Tsing-Chow. He had suc-
cessively passed through nearly thirty different countries.
In all the countries of India, after passing the sandy
desert, the dignified carriage of the priesthood and the
surprising influence of religion cannot be adequately de-
d. But because our learned doctors had not heard
se thine: i induced, regardless of personal risk,
to cross the seas, and to encounter every kind of dai.
returning home. Having been preserved by divine power
honourable ones), and brought through all
dangers saiVly, In- was further induced to commit to \vrit-
!•»•<•«. rds of his ti. that honourable
bt be informed of ' "If.
n Fd for c/ii (?).
THE MISSION
OP
SUNG-YUN1 AND HWEI SANG
TO OBTAIN
BUDDHIST BOOKS IN THE WEST.2 (518 A.D.)
\_Translatedfrom the $th Section of the History of the
Temples of Lo-Yang (Honan Fu}.]
IN the suburb Wen-I, to the north-east of the city of
Lo-Yang, was the dwelling of Sung-Yun of Tun-hwang,3
who, in company with the Bhikshu Hwei Sang, was sent
on an embassy to the western countries by the Empress
Dowager (Tai-Hau) of the Great Wei dynasty4 to obtain
Buddhist books. This occurred in the eleventh month
of the first year of the period Sh£n kwci (517-518 A.D.)
They procured altogether 170 volumes, all standard works,
belonging to the Great Vehicle.
First of all, having repaired to the capital, they pro-
ceeded in a westerly direction forty days, and arrived at
the Chili-Ling (Barren Eidge), which is the western fron-
tier of the country. On this ridge is the fortified outpost
of the Wei territory. The Chili-ling produces no trees or
shrubs, and hence its name (Barren). Here is the common
resort (cave) of the rat-bird. These two animals being
of different species (clmng), but the same genus (lui), live
and breed together. The bird is the male, the rat the
1 Called by Re'musat Sung-Yun tse 3 Tun-hwang, situated on a branch
(Fa-hian, cap. viii. n. i); but the word of the Bulunghir river, vide ante,
" tse " is no component part of the p. xxiv. n.
name. The passage in the original 4 At the fall of the Tsin dynasty
is this : " In the Wan-I suburb (li) (420 A.D.), the northern provinces of
is the house (tse) of Sun Yun of China became the possession of a
Tun-hwang." powerful Tartar tribe known as the
2 Western countries (si yu). Wei. A native dynasty (the South-
TRAVELS OF SUNG-YUN. Ixxxv
female. From their cohabiting in this manner, the name
rat-bird cave is derived.
Ascending the Chih-Ling and proceeding westward
twenty-three days, having crossed the Drifting Sands, they
arrived at the country of the Tuh-kiueh-'hun.5 Along the
road the cold was very severe, whilst the high winds, and
the driving snow, and the pelting sand and gravel were so
bad, that it was impossible to raise one's eyes without get-
ting them filled. The chief city of the Tuh-kiueh-'hun
and the neighbourhood is agreeably warm. The written
character of this country is nearly the same as that of the
AVci. The customs and regulations observed by these
people are mostly barbarous in character (after the rules
of the outside barbarians or foreigners). From this coun-
try going west 3500 li, we arrive at the city of Shen-Shen.6
This city, from the time it set up a king, was seized by the
Tuh-kiueh-'hun, and at present there resides in it a military
officer (the second general) for subjugating (pacifying) the
west. The entire cantonment7 amounts to 3000 men, who
are employed in withstanding the western Hu.
From Shen-Shen going west 1640 li, we arrive at the
city of Tso-moh.8 In this town there are, perhaps, a
hundred families resident. The country is not visited
with rain, but they irrigate their crops from the streams
of water. They know not the use of oxen or ploughs in
their husbandry.
In the town is a representation of Buddha with a
ihisattva, but certainly not in face like a Tartar.
questioning an old man about it, he said, " This \
done by Lu-Kwong, who subdued the Tartar?." From
rul'-il in th»- southern Charchan of Marco 1\>]» : M
lUM \>' • n r< _'.'ir«li'-l 1-y rPId inn ;
8ub*e«|Ui-nt writers :i aiate hut •
"N'"'. ' n. I ;
"•:rks. Tin- 'Hun v..l. ii. p. 475 ; ridf al>.. 1 '
it p. 206.
Bu bably the Tsiang.
Ixxxvi INTROD UCTION.
this city going westward 1 275 li, we arrive at the city of
Moh. The flowers and fruits here are just like those of
Lo-Yang, but the native buildings and the foreign officials
are different in appearance.
From the city Moh going west 22 li, we arrive at the
city of Han-Mo.9 Fifteen li to the south of this city is a
large temple, with about 300 priests in it. These priests
possess a golden full-length figure of Buddha, in height a
chang and /^ths (about 18 feet). Its appearance is very
imposing, and all the characteristic marks of the body are
bright and distinct. Its face was placed repeatedly look-
ing eastward ; but the figure, not approving of that, turned
about and looked to the west. The old men have the fol-
lowing tradition respecting this figure: — They say that
originally it came from the south, transporting itself
through the air. The king of Khotan himself seeing it,
paid it worship, and attempted to convey it to his city,
but in the middle of the route, when they halted at night
the figure suddenly disappeared. On dispatching men to
look after it, they found it had returned to its old place.
Immediately, therefore, (the king) raised a tower, and
appointed 400 attendants to sweep and water (the tower).
If any of these servitors receive a hurt of any kind, they
place some gold leaf on this figure according to the injured
part, and so are directly cured. Men in after ages built
towers around this image of 1 8 feet, and the other image-
towers, all of which are ornamented with many thou-
sand flags and streamers of variegated silk. There are per-
haps as many as 10,000 of these, and more than half of
them belonging to the Wei country.10 Over the flags are
inscriptions in the square character, recording the several
dates when they were presented ; the greater number are
of the nineteenth year of Tai Ho, the second year of King
9 This is probably the Pi-mo of fied with the sandal-wood image of
Hiuen Tsiang (Pein, iii. 243), the Udyaha, king of Kausambi.
Pein of Marco Polo. The figure 10 That is, were presented by sove-
described in the text is also alluded reigns of the Wei dynasty, or during
to by Hiuen Tsiang, and is identi- their reign.
TRA VELS OF SUNG-YUN. Ixxxvii
Ming, and the second year of Yen Chang.11 There was only
one flag with the name of the reigning monarch on it, and
this was a ilag of the period Yaou Tsin (A.D. 406).
From the town of Han-Mo going west 878 li, we ar-
rive at the country of Khotan. The king of this country
wears a golden cap on his head, in shape like the comb of
a cock ; the appendages of the head-dress hang down be-
hind him two feet, and they are made of taffeta (kuri),
about five inches wide. On state occasions, for the pur-
pose of imposing effect, there is music performed, consist-
ing of drums, horns, and golden cymbals. The king is
also attended by one chief bowman, two spearmen, five
halberdiers, and, on his right and left, swordsmen, not
exceeding a hundred men. The poorer sort of women
here wear trousers, and ride on horseback just as well as
their husbands. They burn their dead, and, collecting the
ashes, erect towers (fan t'u) over them. In token of mourn-
ing they cut their hair and disfigure their faces, as though
with grief. Their hair is cut to a length of four inches, and
kept so all round. When the king dies, they do not burn
his body, but enclose it in a coffin and carry it far off and
bury it in the desert. They found a temple to his memory,
and, at proper times, pay religious service to his manes.
The king of Khotan12 was no believer in the law of
Buddha. A certain foreign merchantman on a time
l-rou^ht a Uhiksliu called Pi-lu-shan (Vairochana) to this
neighbourhood, and located him under a plum-tree to the
.south of this city. On this an informer approached the
and said, "A strange Sramana lias come (to your
'nions) without permission, and i.-s now
11 The pt-rifxl Tai-lln began 477 .:i«liv.l an.l H\-
tabliohment
i in. t> « nth v« ar ««f kiti-'l-'in "t" Livul ^Kl>'»tan), the
i - faulty K \ Ynila,
«T it ii i". Moendra toe throng aod ia the fifth
: tln> dliarma was
. -mid be 490 A.I>. tir-t iuti"Ju<.x<J into Li yul
.at--* niuiH-.l f<irruMi>und hill).
. airl 5I.J A.I'.
Ixxxviii INTRODUCTION.
residing to the south of the city under the plum-tree."
The king, hearing this, was angry, and forthwith went to
see Vairochana. The Bhikshu then addressed the king
as follows : " Ju-lai (Tathagata) has commissioned me to
come here to request your majesty to build for him a
perfectly finished pagoda (lit. a pagoda with a surmount-
ing spire or dish}, and thus secure to yourself perpetual
felicity." The king said, " Let me see Buddha, and then
I will obey him." Vairochana theu sounded a gong ;13 on
which Buddha commissioned Rahula to assume his appear-
ance, and manifest himself in his true likeness in the air.
The king prostrated himself on the ground in adoration,
and at once made arrangements for founding a temple and
rUntm under the tree. Then he caused to be carved a figure
of Rahula ; and, lest suddenly it should perish, the king
afterwards constructed a chapel for its special preserva-
tion. At present it is carefully protected by a sort of
shade (jar) that covers it ; but, notwithstanding this, the
shadow of the figure constantly removes itself outside the
building, so that those who behold it cannot help paying
it religious service (by circumambulating it). In this place
(or chapel) are the shoes of a Pratyeka Buddha, which
have up to the present time resisted decay. They are
made neither of leather or silk, — in fact, it is impossible
to determine what the material is. The extreme limits
of the kingdom of Khotan reach about 3000 li or so from
east to west.
In the second year of Shan Kwai (519 A.D.) and the 7th
month, 29th day, we entered the kingdom of Chu-ku-po
(Chakuka — Yerkiang). The people of that country are
mountain-dwellers. The five kinds of cereals grow in. abun-
dance. In eating these, they make them into cakes. They
do not permit the slaughter of animals, and such of them
as eat flesh only use that which dies of itself. The cus-
toms and spoken language are like those of the people of
13 The expression in the original fluence to constrain Buddha to send
implies the use of some magical in- Rahula.
TRA VELS OF SUNG-YUN. Ixxxix
Khotan, but the written character in use is that of the
Brahmans. The limits of this country can be traversed
in about five days.
During the first decade of the 8th month we entered
the limits of the country of Han- Pan-to (Kabhanda),14
and going west six days, we ascended the Tsung-ling
mountains ; advancing yet three days to the west, we
arrived at the city of Kiueh-Yu;15 and after three days
more, to the Puh-ho-i mountains.16 This spot is extremely
cold. The snow accumulates both by winter and summer.
In the midst of the mountain is a lake in which dwells a
mischievous dragon. Formerly there was a merchant who
halted at night by the side of the lake. The dragon just
then happened to be very cross, and forthwith pronounced
a spell and killed the merchant. The king of Pan- to,17
hearing of it, gave up the succession to his son, and went
to the kingdom of U-chang18 to acquire knowledge of the
spells used by the Brahmans. After four years, having
procured these secrets, he came back to his throne, and,
ensconced by the lake, he enchanted the dragon, and, lo !
the dragon was changed into a man, who, deeply sensible
of his wickedness, approached the king. The king imme-
diately banished him from the Tsung-ling mountains more
thaniooo li from the lake. The king of the present time is
of the thirteenth generation (from these events). From this
spot westward the road is one continuous ascent of the
most precipitous character ; for a thousand li there are oyer-
ng crags, 10,000 fathoms high, towering up to the
very heavens. Compared with this road, the ruggedness
of the great pass known as the M;ini;-meii is as nothing,
and the eminences of the celebrated Ilian mountains (in
re like level c«»uir Mterin- tlu> Tsun-_r-
L<rantain8,8tep by step,
:.-i ix M.ntifi.'.iby Vul.' i.. I the "Untrartworth?
-,ul and Ta*h Kurghan. M«>uir
M. 40. •-amlha or.
let! .Kill.
' Thia phraae 1'uh-ho-i may also u Udjr&ua in
VOI y
xc INTRODUCTION.
and then reached the highest part of the range. From this
point as a centre, looking downwards, it seems just as though
one was poised in mid-air. The kingdom of Han-pan-to
stretches as far as the crest of these mountains.19 Men say
that this is the middle point of heaven and earth. The
people of this region use the water of the rivers for irrigating
their lands ; and when they were told that in the middle
country (China) the fields were watered by the rain, they
laughed and said, " How could heaven provide enough for
all ? " To the eastward of the capital of this country there is
a rapid river20 (or a river, Mang-tsin) flowing 'to the north-
east towards Sha-leh21 (Kashgfir). The high lands of the
Tsung-ling mountains do not produce trees or shrubs. At
this time, viz., the 8th month, the air is icy cold, and the
north wind carries along with it the drifting snow for a
thousand li. At last, in the middle decade of the 9th
month, we entered the kingdom of Poh-ho (Bolor ?). The
mountains here are as lofty and the gorges deep as ever.
The king of the country has built a town, where he resides,
for the sake of being in the mountains. The people of
the country dress handsomely, only they use some leathern
garments. The land is extremely cold — so much so, that
the people occupy the caves of the mountains as dwelling-
places, and the driving wind and snow often compel both
men and beasts to herd together. To the south of this
country are the great Snowy Mountains, which, in the
morning and evening vapours, rise up like gem-spires.
In the first decade of the loth month we arrived at the
country of the Ye-tha (Ephthalites). The lands of this
country are abundantly watered by the mountain streams,
which fertilise them, and flow in front of all the dwellings.
They have no walled towns, but they keep order by means
19 To the west of the Tsung-ling river ; or it may be the Si-to river,
mountains all the rivers flow to the on which Yarkand stands, and which
westward, and enter the sea (Ch.Ed.) empties itself into Lake Lob, in the
20 That is, perhaps, the Kara-Sou Sandy Desert.
of Klaproth, which flows into the 21 Sha-leh, perhaps for Su-leh, i.e.,
Tiz-db, an affluent of the Yerkiang Kashgar.
TRA VELS OF SUNG-YUN. xci
of a standing army that constantly moves here and there.
These people also use felt garments. The course of the
rivers is marked by the verdant shrubs. In the summer
the people seek the cool of the mountains ; in the winter
they disperse themselves through the villages. They have
no written character. Their rules of politeness are very
defective. They have no knowledge at all of the move-
ments of the heavenly bodies ; and, in measuring the year,
they have no intercalary month, or any long and short
months ; but they merely divide the year into twelve parts,
and that is all. They receive tribute from all surrounding
nations : on the south as far as Tieh-lo;22 on the north, the
entire country of Lae-leh,23 eastward to Khotan, and west
to Persia — more than forty countries in all When they
come to the court with their presents for the king, there is
spread out a large carpet about forty paces square, which
they surround with a sort of rug hung up as a screen. The
king puts on his rjbes of state and takes his seat upon a
gilt couch, which is supported by four golden phoenix birds.
When the ambassadors of the Great Wei dynasty were pre-
sented, (the kiny), after repeated prostrations, received their
•rs of instruction. On entering the assembly, one man
announces your name and title ; then each stranger ad-
vances and retires. After the several announcements are
over, they break up the assembly. This is the only rule
they have; there are no instruments of music visible at
The royal ladies of the Ye-tha24 country also wear
•i robes, which trail on the ground three feet and more ;
• have special train-bearers for carrying these lengthy
robes. They also wear on their heads a horn, in length
.,nd more, three feet of its length beiii" red
* may possibly be 'I
j.re.-cnt Tirhut. But V
* I see no «»th« I
••ecu- ing thin passage, although it »
I royal
>oe also note la
at UK \M Introduction. as this uj
XCll
INTRODUCTION.
coral. This they ornamented with all sorts of gay colours,
and such is their head-dress. When the royal ladies go
abroad, then they are carried ; when at home, then they
seat themselves on a gilded couch, which is made (from
the ivory of?) a six-tusked white elephant, with four
lions (for supporters).26 Except in this particular, the
wives of the great ministers are like the royal ladies;
they in like manner cover their heads, using horns, from
which hang down veils all rounc}, like precious canopies.
Both the rich and poor have their distinctive modes of
dress. These people are of all the four tribes of barba-
rians the most powerful. The majority of them do not
believe in Buddha. Most of them worship false gods.
They kill living creatures and eat their flesh. They use
the seven precious substances, which all the neighbouring
countries bring as tribute, and gems in great abundance.
It is reckoned that the distance of the country of the Ye-
tha from our capital is upwards of 20,000 li.
On the first decade of the nth month we entered the
confines of the country of Po-sse27 (Persia). This territory
(ground) is very contracted. Seven days farther on we
come to a people who dwell in the mountains and are
exceedingly impoverished. Their manners are rough and
ill-favoured. On seeing their king, they pay him no
honour; and when the king goes out or comes in, his
attendants are few. This country has a river which for-
merly was very shallow ; but afterwards, the mountains
having subsided, the course of the stream was altered and
two lakes were formed. A mischievous dragon took up
his residence here and caused many calamities. In the
summer he rejoiced to dry up the rain, and in the winter
26 Literally the passage is, " They name and affected Persian manners,
make the seat from a six-tusked " Siaffufovffi Kal a.irofj.i^o\jvra.i. TO.
white elephant and four lions." IlepffiKa. dim d^towTej, e/uoi doKfi, Hap-
17 The name of Persia or Eastern dvaioi vo/j-lffffOai, iltpyai 5£ tlvac
Persia extended at this time even to vpo<rirot.6vfjLevoi," says the Emperor
the base of the Tsung-ling moun- Julian (Or. de Constantin., gest. ii. p.
tains (vide Elphinstone's India). 63 ; Rawlinson's Herod., i. 534,
The Parthians assumed the Persian n.)
TRAVELS OF SUXG-YUN. xciii
to pile up the snow. Travellers by his influence are sub-
jected to all sorts of inconveniences. The snow is so bril-
liant that it dazzles the sight; men have to cover their
eyes, or they would be blinded by it; but if they pay
some religious service to the dragon, they find less diffi-
culty afterwards.
In the middle decade of the i ith month we entered the
country of Shie-Mi (Sambi ?). This country is just beyond
the Tsung-ling mountains. The aspect of the land is still
rugged ; the people are very poor ; the rugged narrow road
is dangerous — a traveller and his horse can hardly pass
along it one at a time. From the country of Po-lu-lai
(Bolor) to the country of U-chang (Udyaiia) they use iron
chains for bridges. These are suspended in the air for the
purpose of crossing (over the mountain chasms). On look-
downwards no bottom can be perceived; there is
nothing on the side to grasp at in case of a slip, but in a
moment the body is hurled down 10,000 fathoms. On this
account travellers will not cross over in case of high winds.
On the first decade of the I2th mouth we entered the
U-chang country (Udyana). On the north this country
borders on the Tsung-ling mountains; on the south it
joins India. The climate is agreeably warm. The terri-
tory contains several thousand li.2s The people and pro-
ductions are very abundant. The fertility of the soil is
equal to that of the plateau of Lin-tsze29 in China and the
climate more equable. This is the place where Pe-lo30
ssantara) gave his child as alms, and where JVidlii-
_ave his body (to the /ry/v.^). Though these old
stories relate to things so di ; they are preserved
among the local legends (?). Tin; kinij of the country reli-
isly observes a vegetable diet ; on: last-days81
ration t«> . both innrnin^ and evcniiiLT,
;nd of drum, con /7 of It'/'), Hub1, and
:•! f.>r // b •-Hi" fir-t :m.l lu-t
» In Sban-tung. d. ii. 6, n.
xciv INTRODUCTION.
all kinds of wind instruments. After mid-day he devotes
himself to the affairs of government. Supposing a man
has committed murder, they do not suffer him to be killed ;
they only banish him to the desert mountains, affording
him just food enough to keep him alive (lit. a bit and a
sup). In investigating doubtful cases,32 they rely on the
pure or foul effect of drastic medicines ; then, after exa-
mination, the punishment is adjusted according to the
circumstances. At the proper time they let the streams
overflow the land, by which the soil is rendered loamy
and fertile. All provisions necessary for man are very
jibundant, cereals of every kind (lit. of a hundred sorts)
flourish, and the different fruits (lit. the five fruits) ripen in
great numbers. In the evening the sound of the (convent)
bells may be heard on every side, filling the air (world) ;
the earth is covered with flowers of different hues, which
succeed each other winter and summer, and are gathered
by clergy and laity alike as offerings for Buddha.
The king of the country seeing Sung-Yun (inquired
respecting him, and) on their saying that the ambassadors
of the Great "Wei (dynasty} had come, he courteously
received their letters of introduction. On understanding
that the Empress Dowager was devotedly attached to the
law of Buddha, he immediately turned his face to the
east, and, with closed hands and meditative heart, bowed
his head; then, sending for a man who could interpret
the Wei language, he questioned Sung Yun and said,
"Are my honourable visitors men from the region of sun-
rising ? " Sung-Yun answered and said, " Our country is
bounded on the east by the great sea ; from this the
sun rises according to the divine will (the command of
Tathdgata)" The king again asked, " Does that country
produce holy men ? " Sung-Yun then proceeded to enlarge
upon the virtues of Confucius, of the Chow and Laou
32 This passage is translated by drugs, and decide upon the evi-
(R.) thus: "When any matter is dence of these" (Fah-hian, c. viii.
involved in doubt, they appeal to n. i).
TRAVELS OF SUXG-YUN. xcv
(Tseu), of the Chwang (period), and then of the silver
walls and golden palaces of Fairy Land (P'eng lai Shan),83
and then of the spirits, genii, and sages who dwell there ;
he further dilated on the divination of Kwan-lo, the
medicinal art of H\va-to, and .the magical power of
Tso-ts'ze ; 34 descanting on these various subjects, and pro-
perly distinguishing their several properties, he finished
his address. Then the king said, "If these things are
really as your worship says, then truly yours is the land
of Buddha, and I ought to pray at the end of my life that
I may be born in that country."
After this, Sung-Yun with Hwei Sang left the city
for the purpose of inspecting the traces which exist of
the teaching (or religion) of Tathagata. To the east of
the river is the place where Buddha dried his clothes.
When first Tathagata came to the country of U-chaiiLT,
he went to convert a dragon-king. He, being angry with
Buddha, raised a violent storm with rain. The sailyhdti
of Buddha was soaked through and through with the
wet. After the rain was over, Buddha stopped on a rock,
and, with his face to the east, sat down whilst he dried
his robe (kiishdija). Although many years have elapsed
since then, the traces of the stripes of the garment are as
visible as if newly done, and not merely the seams and
bare outline, but one can see the marks of the very tissue
itself, so that in looking at it, it appears as if the garment
had not been removed, and, if one were asked to do it,
!f the traces might be lifted up (as the garment itself).
There are m.-iiiorial towers erected on the spot where
, and also where he dried his robe. To the
•t of the river is a tank occupied by a r.Aira-rfij.i.
the side of the tank is a temple srr\vil by fifty priests
1 more. The mon assumes super-
:ices. The king of tlus country propitiates
** One of the t f the M For these name* see >:
in the Eastern Reader' 't Manual, s.
>• .1 nj.jMinit'- th-' c-".v-t of ChiiKi.
xcvi INTROD UCTION.
him with gold and jewels, and other precious offerings,
which he casts into the middle of the tank; such of
these as find their way out through a back exit, the
priests are permitted to retain. Because the dragon thus
provides for the necessary expenses of this temple (clothes
and food), therefore men call it the Naga-rfija Temple.
Eighty li to the north of the royal city there is the trace
of the shoe of Buddha on a rock. They have raised a
tower to cover it. The place where the print of the shoe
is left on the rock is as if the foot had trodden on soft
mud. Its length is undetermined, as at one time it is
long, and at another time short. They have now founded
a temple on the spot, capable of accommodating seventy
priests and more. Twenty paces to the south of the
tower is a spring of water issuing from a rock. Buddha
once purifying (his mouth), planted a piece of his chewing-
stick 35 in the ground ; it immediately took root, and is at
present a great tree, which the Tartars call Po-lu.36 To
the north of the city is the To-lo 37 temple, in which there
are very numerous appliances for the worship of Buddha.
The pagoda is high and large. The priests' chambers are
ranged in order round the temple (or tower). There are
sixty full-length golden figures (herein). The king, when-
ever he convenes (or convening yearly) a great assembly,
collects the priests in this temple. On these occasions
the Sramanas within the country flock together in great
crowds (like clouds). Sung-Yun and Hwei Sang, remark-
ing the strict rules and eminent piety (extreme austerities)
of those Bhikshus, and from a sense that the example of
these priests singularly conduced to increase (their own)
religious feelings, remitted two servants for the use of the
convent to present the offerings and to water and sweep.
From the royal city going south-east over a mountainous
district eight days' journey, we come to the place where
Tuthagata, practising austerities, gave up his body to feed
33 Dantakushta. M The Pilu tree— Salvadom Persica. 3r Tara (?).
TRATELS OF SUNG-YUX. xcvii
a starving tiger. It is a high mountain, with scarped
precipices and towering peaks that pierce the clouds.
The fortunate tree 38 and the Ling-chi grow here, whilst the
groves and fountains (or the forest rivulets), the docile
js, and the variegated hues of the flowers, all delight
the eye. Sung-Yun and Hwei Sang devoted a portion of
their travelling funds to erect a pagoda on the crest of
the hill, and they inscribed on a stone, in the square
character, an account of the great merits of the AVei
-. This mountain possesses a temple called " Col-
lected Bones," 39 with 300 priests and more. One hundred
and odd li to the south of the royal city is the place
where Buddha (Julai), formerly residing in the Mo-hiu
country, peeled off his skin for the purpose of writing
upon it, and extracted (broke off) a bone of his body for
the purpose of writing with it.40 Asoka-rfija raised a pagoda
on this spot for the purpose of enclosing these sacred
relics. It is about ten clianrj high (120 fed). On the
spot where he broke off his bone, the marrow ran out and
covered the surface of a rock, which yet retains the colour
of it, and is unctuous as though it had only recently
been done.
To the south-west of the royal city 500 li is the
Shen-slii 41 hill (or the hill of (the Prince) Sudana). The
t waters and delicious fruits (of this place} are spoken
of in the sacred books.42 The mountain dells are agree-
ably warm ; the trees and shrubs retain a perpetual ver-
dure. At the time when the pilgrims arrived (tai tsuh),
•_rentle breeze which fanned the air, the songs of the
birds, the trees in their spring-tide beauty, the butterflies
fluttered over the numerous ilmvci\s, all this caused
. in, as he gazed on this lovely scenery in a distant
'.itfs it the tree bably it r<-f« rs t«> <!.• ntiy.
41 ^/nii-y/d, " illustrious ;
•collected ur"l«l." ti'i: ita-
I */</, "illiMri.-us »•]. !:in»).
robrtitut.-'l r/<« f<.r t«». M«.-hiu is *- That is, in tli-
ulil \vh«!
But pro-
xcviii INTRODUCTION.
land, to revert to home thoughts; and so melancholy were
his reflections, that he brought on a severe attack of ill-
ness ; after a month, however, he obtained some charms
of the Biahmans, which gave him ease.
To the south-east of the crest of the hill Shen-shi is a
rock-cave of the prince,43 with two chambers to it. Ten
paces in front of this cave is a great square stone on
which it is said the prince was accustomed to sit ; above
this A£6ka raised a memorial tower.
One li to the south of the tower is the place of the
Paiiiiasala (leafy hut) of the prince. One li north-east
of the tower, fifty paces down the mountain, is the place
where the son and daughter of the prince persisted in
going round a tree, and would not depart (with the JJrdk-
man). On this the Brahman beat them with rods till
the blood flowed down and moistened the earth. This
tree still exists, and the ground, stained with blood, now
produces a sweet fountain of water. Three li to the west
of the cave is the place where the heavenly king Sakra,
assuming the appearance of a lion sitting coiled up in the
road, intercepted Man-kea.44 On the stone are yet traces
of his hair and claws: the spot also where Ajitakuta45
(0-chou-to-kiu) and his disciples nourished the father and
mother (i.e., the prince and princess). All these have memo-
rial towers. In this mountain formerly were the beds of 500
43 That is, of the Prince Sudatta where the events alluded to in the
or the Bountiful Prince. The whole text occurred. See Tree and Ser-
of the history alluded to in the text pent Worship, pi. Ixv. fig. I.
may be found in Spence Hardy's ** This may possibly allude to
Manual of Buddhism under the Madri-dewi ; the symbol kea de-
Wessantara Jataka, p. 116. The notes "a lady." We read that
account states that Wessantara (the Sakra caused some wild beasts to
prince alluded to in the text, called appear to keep Madri-dewi from
"the Bountiful," because of his ex- coming back. See Spence Hardy,
treme charity) gave to the king of loc. cit. ; and also the lions in the
Kalinga a white elephant that had Sanchi sculpture, Tree and Serpent
the power to compel rain to fall. Warship, pi. xxxii. fig. 2.
On this the subjects of the prince's ^ Called Achchhuta in the Singha-
father (who was called Sanda) forced lese accounts. He was an ascetic
him to banish the prince, with his who resided in the neighbourhood
wife (Madri-dewi) and his two of the hill,
children, to the rock Wankagiri,
TRAVELS OF SUXG-YUN. xcix
Arhats, ranged north and south in a double row ; their seats
also were placed opposite one to another. There is now a
great temple here with about 200 priests. To the north of
the fountain which supplied the prince with water is a
temple. A herd of wild asses frequent this spot for graz-
ing. No one drives them here, but they resort here of
their own accord. Daily at early morn they arrive ; they
take their food at noon, and so they protect the temple.
These are spirits who protect the tower (protecting-tower-
spirits), commissioned for this purpose by the Rlshi Uh-
po.46 In this temple there formerly dwelt a Shami (Sra-
inaniTa), who, being constantly occupied in sifting ashes
'.'iff to the convent), fell into a state of spiritual
ecstasy (Samddhi). The Karmadana47 of the convent
had his funeral obsequies performed, and drew him about,
without his perceiving it, whilst his skin hung on his
shrunken bones. The Rlshi Uh-po continued to take the
office of the Siamanera in the sifting of the ashes. On
this the king of the country founded a chapel to the
Rlshi, and placed in it a figure of him as he appeared, and
ornamented it with much gold leaf.
Close to the peak of this hill is a temple of Po-keen,
lmilt by the Yakshas. There are about eighty priests in it.
They say that the Arhats and Yakshas continually come to
offer religious services, to water and sweep the temple, and
to gather wood for it. Ordinary priests are not allowed
to occupy this temple. The Shaman To-Ying, of the
at Wei dynasty, came to this temple to pay religious
worship ; but having done so, he departed, without daring
to take up his quarters there. During the middle decade
'lie 4th month of the first year of Chinx-Kwong (520
,), we entered the kingdom of ( landliara. This country
closely resembles the territory of U-chang. It was formerly
called the country of Yc-po-lo.48 This is the country which
•yn>bolfor"r/i"i.s<loul.tful. to th«- N.K. .,f Mun-ali (tin- ,
C-chang) gave i i'i\. r
* Referring, fa all prob*bflitj, to Subhavastu or Sw.ti, that
the dragon ApalAla, whose fountain through tin
c INTRODUCTION.
the Ye-tlias49 destroyed, and afterwards set up Lae-lih to "be
king50 over the country; since which events two generations
have passed. The disposition of this king (or dynasty) was
cruel and vindictive, and he practised the most barbarous
atrocities. He did not believe the law of Buddha, but
loved to worship demons. The people of the country be-
longed entirely to the Brahman caste ; they had a great
respect for the law of Buddha, and loved to read the sacred
books, when suddenly this king came into power, who was
strongly opposed to anything of the sort. Entirely self-
reliant on his own strength, he had entered on a war with
'the country of Ki-pin (Cophene),51 disputing the boun-
daries of their kingdom, and his troops had been already
engaged in it for three years.
The king has 700 war-elephants, each of which carries
ten men armed with sword and spear, while the elephants .
are armed with swords attached to their trunks, with
which to fight when at close quarters. The king continu-
ally abode with his troops on the frontier, and never re-
turned to his kingdom, in consequence of which the old
men had to labour and the common people were oppressed.
Sung-Yun repaired to the royal camp to deliver his creden-
tials. The king 52 was very rough with him, and failed to
salute him. He sat still whilst receiving the lett-
Sung-Yun perceived that these remote barbarians were
unfit for exercising public duties, and that their arrogancy
refused to be checked. The king now sent for interpre-
ters, and addressed Sung-Yun as follows : " Has your
worship not suffered much inconvenience in traversing
all these countries and encountering so many dangers
49 Alluding perhaps to the con- 62 This king was probably the
quest of Kitolo, at the beginning of one called Onowei, who reigned
the fifth century. The king con- under the title "So-lin-teu-pim-teu-
quered Gandhara, and made Pesha- fa Khan," or, " the prince who
war his capital. seizes and holds firmly." We are
50 Or, set up a Lara dynasty, but told that he refused homage to the
the whole of the context is obscure. Wei Tartars, alluding probably to
51 Then in the possession of the the circumstance recorded in this
Great Yuchi, whose capital was account of Sung-Yun (C.)
Kabul.
TRA VELS OF SUNG-YUN. ci
on the road ? " Sung-Yun replied, " We have been sent
by our royal mistress to search for works of the great
translation through distant regions. It is true the dif-
ficulties of the road are great, yet we cannot (dare
not) say we are fatigued ; but your majesty and your
forces (three armies), as you sojourn here on the fron-
tier of your kingdom, enduring all the changes of heat
and cold, are not you also nearly worn out ? " The
king, replying, said, " It is impossible to submit to such
a little country as this, and I am sorry that you should
ask such a question." Sung-Yun, on first speaking
with the king, (thought), "This barbarian is unable to
discharge with courtesy his official duties ; he sits still
whilst receiving diplomatic papers; " and now being about
to reply to him again, he determined to reprove him as a
fellow-man (or having the feelings of a man) ; and so he
said, " Mountains are high and low — rivers are great and
small — amongst men also there are distinctions, some being
noble and others ignoble. The sovereign of the Ye-tha,
and also of U-chang, when they received our credentials,
did so respectfully ; but your majesty alone has paid us
no respect." The king, replying, said, " When I see the
king of the Wei, then I will pay my respects; but to
receive and read his letters whilst seated, what fault
can be found with this? When men receive a letter
from father or mother, they don't rise from their seats
to read it. The (Jreat Wei sovereign is to me (for the
nonce) botli father and mother, and so, without being
unreasonable, I will read the letters you bring me still
sitting down." Sung-Yun then took his departure without
any official salutation. He took up hit qi Q a temple,
in which his entertuinmen: ry poor. At this time
the country of Po-tai53 sent two young lions to the kin-
: resent. Suni;-Yun hud an opportunitv
the same as th-
:iif, 400 li to IH HO unfin
the west of Bokhara (Jul. t<>m<- iii. }>.
cii INTRODUCTION.
of seeing them ; he noticed their fiery temper and coura-
geous mien. The pictures of these animals common in
China are not at all good resemblances of them.
After this, going west five days, they arrived at the
place where Tathagata made an offering of his head for
the sake of a man, where there is both a tower and
temple, with about twenty priests. Going west three
days, we arrive at the great river Sin-tu. On the west
bank of this river is the place where TathiUjata took the
form of (or became) a great fish called Ma-kie (Makara),
and came out of the river, and for twelve years supported
the people with his flesh. On this spot is raised a memo-
rial tower. On the rock are still to be seen the traces of
the scales of the lish.
Again going west thirteen days' journey, we arrived at
the city of Fo-sha-f u.54 The river valley (in which this
city is built) is a rich loamy soil. The city walls have gate-
defences. The houses are thick, and there are very many
groves (around the city}, whilst fountains of water enrich the
soil ; and as for the rest, there are costly jewels and gems
in abundance. The customs of the people are honest and
virtuous. Within this city there is an heretical temple 65 of
ancient date called " Sang-teh " (Santi ?). All religious
persons frequent it and highly venerate it. To the north
of the city one li is the temple of the White Elephant
Palace.56 Within the temple all is devoted to the service of
Buddha. There are here stone images highly adorned and
very beautiful, very many in number, and covered with
gold sufficient to dazzle the eyes. Before the temple and
belonging to it is a tree called the White Elephant Tree,
from which, in fact, this temple took its origin and name.
54 The Yarusha (Po-lou-sha) of the passage, then it may perhaps be
Hiuen Tsiang. rendered thus : "Within and without
55 In this passage I take the word this city there are very many old
fan (all) to be a misprint for temples, which are named ' San^-
Fan (Brahman), in which case teh ' (sandi, union or assembly ?)."
the expression Wei fan would K This is probably the Pilu.slra
mean " heretical Brdhmans." If sttipa of Hiuen Tsiang (Jul. tome ii.
this be not the correct translation of p. 54).
TRAVELS OF SUNG-YUN. cm
Its leaves and flowers are like those of the Chinese date-
tree, and its fruit begins to ripen in the winter quarter.
The tradition common amongst the old people is this :
" That when this tree is destroyed, then the old law of
Buddha will also perish." Within the temple is a picture
of the prince 57 and his wife, and the figure of the Brahman
Legging the boy and the girl. The Tartars, seeing this pic-
ture, could not refrain from tears.
Again going west one day's journey, we arrive at the
place where Tathagata plucked out his eyes to give in
charity. Here also is a tower and a temple. On a stone
of the temple is the impress of the foot of KaSyapa Buddha.
Again going west one day, we crossed a deep river,58 more
than 300 paces broad. Sixty li south-west of this we
arrive at the capital of the country of Gandhara,59 Seven
li to the south-east of this city there is a Tsioh-li Feou-
thou00 (a pagoda with a surmounting pole). [The record of
Tao-Yung says, " Four li to the east of the city."] Inves-
tigating the origin of this tower, we find that when Tatha-
gata was in the world he was passing once through this
country with his disciples on his mission of instruction ;
on which occasion, when delivering a discourse on the
east side of the city, he said, " Three hundred years after
my Xirrun't, there will be a king of this country called
Ka-ni-si-ka (Kanishka). On this spot he will raise a
pagoda (Fcou-thou). Accordingly, 300 years after that
event, there was a king of this country so called. On
one occasion, when going out to the east of the city, lie
saw four children engaged in making a Buddhist tower
out of cows' dung. They had raised it about thre.
:>!>rared (or, it fell). [The
i states, "One of the children, raising himself in
.ir and turning t-iwar-is tin; kinur, repeated ;i verse
•').] The king, surprised at this miraculous event,
P-.untiful Triiicc- "" 7V/"//// im-ans " ;i
(Weawwitara) rt-r fore. but it is i>h<
.lini,' spfar <T trident.
1 Y-h.\urir.
civ INTRODUCTION.
immediately erected a tower for the purpose of enclosing
(the small pagoda), but gradually the small tower grew
higher and higher, and at last went outside and removed
itself 400 feet off, and there stationed itself. Then the king
proceeded to widen the foundation of the great tower 300
paces and more.61 [The record of Tao- Yung says 390 paces.]
To crown all, he placed a roof-pole upright and even.
[The record of Tao- Yung says it was 35 feet high.]
Throughout the building he used carved wood; he con-
structed stairs to lead to the top. The roof consisted
of every kind of wood. Altogether there were thirteen
storeys ; above which there was an iron pillar, three feet
high,62 with thirteen gilded circlets. Altogether the height
from the ground was 700 feet. [Tao-Yung says the iron
pillar was 88/5- feet (high), with fifteen encircling discs,
and 63T2^ cJiangs from the ground (743 feet).] This meri-
torious work being finished, the dung pagoda, as at first,
remained three paces south of the great tower. The
Brahman s, not believing that it was really made of dung,
dug a hole in it to see. Although years have elapsed
since these events, this tower has not corrupted; and
although they have tried to fill up the hole with scented
earth, they have not been able to do so. It is now
enclosed with a protecting canopy. The Tsioh-li pagoda,
since its erection, has been three times destroyed by light-
ning, but the kings of the country have each time restored
it. The old men say, " When this pagoda is finally de-
stroyed by lightning, then the law of Buddha also will
perish."
The record of Tao-Yung says, "When the king had
finished all the work except getting the iron pillar up
to the top, he found that he could not raise this heavy
weight. He proceeded, therefore, to erect at the four
corners a lofty stage ; he expended in the work large trea-
61 Hiuen Tsiang says it was a li in the text ; the height of the iron
and a half in circumference. pillar should be 30 feet.
6- Most likely there is a mistake
TRA VELS OF SUNG-YUN. cv
sures, and then he with his queen and princes ascending
on to it, burnt incense and scattered flowers, with all
their hearts and power of soul; then, with one turn of
the windlass, they raised the weight, and so succeeded in
elevating it to its place. The Tartars say, therefore, that
the four heavenly kings lent their aid in this work, and
that, if they had not done so, no human strength would
have been of any avail. Within the pagoda there is con-
tained every sort of Buddhist utensil ; here are gold and
jewelled (vessels) of a thousand forms and vast variety,
to name which even would be no easy task. At sunrise
the gilded discs of the vane are lit up with dazzling glory,
whilst the gentle breeze of morning causes the precious
bells (that are suspended from the roof) to tinkle with a
pleasing sound. Of all the pagodas of the western world,
this one is by far the first (in size and importance). At
the first completion of this tower they used true pearls
in making the network covering over the top ; but after
some years, the king, reflecting on the enormous value of
this ornamental work, thought thus with himself : " After
my decease (funeral) I fear some invader may carry it
' — or "supposing the pagoda should fall, there will be
no one with means sufficient to re-build it ;" on which
he removed the pearl work and placed it in a copper vase,
which he removed to the north-west of the pagoda 100
paces, and buried it in the earth. Above the spot he
planted a tree, which is called Po-tai (7AW///), the branches
of which, spreading out on each side, with their thick
foliage, completely shade the spot from the sun. Under-
neath the tree on each side there are sitting figures (of
Ulha) of the same height, viz., a chang and a half (17
'). There are always four dragons in attendance to
^1} jewels; if a man ("///// in his heart) covets
:ities immediately befall him. There is also
a stone tablet erected on the spot, and >1 on it
are these words of direction : I , if this tower is
destroyed, : I . the virtuous man may iind
VOL. I. h
cvi INTRODUCTION.
here pearls (of value sufficient) to help him restore
it."
Fifty paces to the south of the Tsioh-li pagoda there
is a stone tower, in shape perfectly round, and two chang
high (27 feet). There are many spiritual indications
(shown by it) • so that men, by touching it, can find out
if they are lucky or unlucky. If they are lucky, then by
touching it the golden bells will tinkle ; but if unlucky,
then, though a man should violently push the tower, no
sound would be given out. Hwei Sang, having travelled
from his country, and fearing that he might not have a
fortunate return, paid worship to this sacred tower, and
sought a sign from it. On this, he did but touch it with
his finger, and immediately the bells rang out. Obtaining
this omen, he comforted his In -art. And the result proved03
the truth of the augury. When Hwei Sang first went
up to the capital, the Empress had conferred upon him
a thousand streamers of a hundred feet in length and of
the five colours, and five hundred variegated silk (mats?)
of scented grass. The princes, dukes, and nobility had
given him two thousand ilags. Hwei Sang, in his journey
from Khotan to Gandhara, — wherever there was a dis-
position to Buddhism — had freely distributed these in
charity ; so that when he arrived here, he had only left
one Hag of 100 feet in length, given him by the Empress.
This he decided to offer as a present to the tower of
Sivika-rfija, whilst Sung-Yun gave two servants to the
Tsioh-li pagoda in perpetuity, to sweep it and water it.
Hwei Sang, out of the little travelling funds he had left,
employed a skilful artist to depict on copper the Tsioh-li
pagoda and also the four principal pagodas of Sakyamuni.
After this, going north-west seven days' journey, they
crossed a great river (Indus), and arrived at the place
where Tathagata, when he was Sivika-raja,64 delivered the
63 Or, he consoled himself by the 64 Vide Jul., tome ii. p. 137 (infra,
thought that after his undertaking p. 125, n. 20), and Abstract of Pour
he would have a safe return. Lectures, p. 31.
TRAVELS OF SUNG-YUN. cvii
dove; here there is a temple and a tower also. There
was formerly here a large storehouse of Sivika-raja, which
was burnt down. The grain which was in it was parched
with the heat, and is still to be found in the neighbour-
hood (of the ruins). If a man take but a single grain
of this, he never suffers from fever; the people of the
country also take it to prevent the power of65 the sun
hurting them.
[The records of Tao-Yung say, " At Na-ka-lo-ho66 there
is a skull-bone of Buddha, four inches round, of a yel-
lowifih-vhite colour, hollow underneath, (sufficient) to
receive a man's finger, shining, and in appearance like a
;. >-nest.]
We then visited the Ki-ka-lam67 temple. This contains
the robe (kashdya) of Buddha in thirteen pieces. In
measurement this garment is as long as it is broad (or,
when measured, it is sometimes long and sometimes broad).
Here also is the staff of Buddha, in length a chang and
seven-tenths (about 18 feet\ in a wooden case, which is
covered with gold leaf. The weight of this staff is very
uncertain ; sometimes it is so heavy that a hundred men
cannot raise it, and at other times it is so light that one
man can lift it. In the city of Na-kie (Nagarahara) is a
tooth of Buddha and also some of his hair, both of which
are contained in precious caskets ; morning and evening
religious offerings are made to them.
W«- next arrive at the cave of Gopala,68 where is the
shadow of Buddha. K::'--riiig the mountain cavern fifteen
feet, and looking for a long time (or, at a long distance)
at the western09 side of it opposite the door, then at length
the figure, witli its characteristic marks, appears; on
going nearer to look at it, it gradually grows fainter
* Or. thriii t<> !>' .ir the w The text is here, :<
nth' : Ml]-?. I IKIV
* NagarahAra. tutwl ]»> f"f /•• in < J-'-p.-'ila : ami /•»//*
87 Thi: Khakkh:ir:un T-'inpl.-. ,,r :
H Staff '••' Thr text has «;' (foui >
(\\.
cviii INTRODUCTION.
and then disappears. On touching the place where it
was with the hand, there is nothing but the bare wall.
Gradually retreating, the figure begins to come in view
again, and foremost is conspicuous that peculiar mark
between the eyebrows 70 (fond), which is so rare among
men. Before the cave is a square stone, on which is a
trace of Buddha's foot.
One hundred paces south-west of the cave is the place
where Buddha washed his robe. One li to the north of
the cave is the stone cell of Mudgah ay ana ; to the north
of which is a mountain, at the foot of which the great
Buddha with his own hand made a pagoda ten chang
high (115 feet). They say that when this tower sinks
down and enters the earth, then the law of Buddha will
perish. There are, moreover, seven towers here, to the
south of which is a stone with an inscription on it ; they
say Buddha himself wrote it. The foreign letters are dis-
tinctly legible even to the present time.
Hwei Sang abode in the country of U-chang two years.
The customs of the western foreigners (Tartars) are, to a
great extent, similar (iritk ours) ; the minor differences we
cannot fully detail. When it came to the second month
of the second year of Ching-un (521 A.D.) he began to return.
The foregoing account is principally drawn from the
private records of Tao-Yung and Sung-Yun. The details
given by Hwei Sang were never wholly recorded.
70 I think this is the meaning of mark, face-distinguishing, so rare
the passage, " We begin to see the among men."
NOTE, p. xci. — With reference to Lala or Lara, it seems from Cun-
ningham's remark (Arch. Surrey, vol. ii. p. 31) that this term is equivalent to
" lord." The Laras, according to Hiuen Tsiang, dwelt in Malava and
Valabhl. It was from this region that the ancestors of Vijayacame (Ind.
Antiq.), vol. xiii. p. 35, n. 25 ; see also Journ. of PdLi Text Soc., 1883, p. 59).
It is worth consideration whether these Laras or Lords were akin to the
Vrljjis of Vaisali, who were also " lords " (Gothic, Fraujas) (?), and whether
they were not both Northern invaders allied to the Yue-chi. The fable of
the daughter of the king of Vanga cohabiting with a wild lion (Dipavaihsa,
chap, ix.) may simply mean that one of these Northerners (who were called
Lions) carried off a native girl and cohabited with her. From this union
sprang the thirty-two brothers, of whom the eldest were Vi jaya and Sumeta
(vide Dipavaihm, loc. cit.)
BUDDHIST RECORDS OF THE
WESTERN WORLD.
TA-TANG-SI- YU-KL
Records of tlie Western World* (compiled during) tlie Great Tang1
dynasty (A.D. 618-907) ; translated by Imperial command by
Hiucn Tsiang? a Doctor of the three Pitakas, and edited by
Pien A7, a Shaman of tlie Ta-tsuhg-chi Temple.
PREFACE.4
AY H EN of yore the precious hair-circle* shed forth its flood
of light, the sweet dew was poured upon the great thou-
sand (worlds),6 the golden mirror1 displayed its brightness,
and a fragrant wind was spread over the earth ; then it
was known that he had appeared in the three worlds 8
1 The "Western World." This and refer the reader to his explana-
expression denotes generally the t<>ry notes for fuller information.
countries west of China. Mr. 5 This phrase designates one of
Mayers, in his note on Chang K'u-n the thirty-two marks (viz. the drna)
(Reader s Manual, Xo. 18), confines which characterise a great man, and
the meaning to Turkistan. which were recognised on the Bud-
2 That is, during the reign of dha. Sc<- P.uniout. llnnnc
.•• /.«./. pp. 30, 543, 55 }, and <>n> -, /„.
MS dynasty, A.D. 646. tr,»l. Bwddk. •
i'-iang : in sp<-llin : Beal,
nese names, t .". -sh<i-hiwi-ts<in -kit;/, I. i. 83, 84,
Willia: //-//has I 14, &c, ; lfixlgs«m, OMOyi ({
been generally followed. See note 10. pore edit), p. 1
.••face was writ: '. i. p. </ . .Manual of
who fl.niri.slji-d as Jiintilfiium (2<1 cd. I, j>. 150,^:0.
ai '"' .Fiili.ti «-\ji];iins this as " tho
s called grcrvt chili<
UHual ornate 7 Ti
I have 8 Buddha had appeared in tin;
mostly foil,, :t<{/uilu), the
I. A.
2 BUDDHIST RECORDS OF THE WESTERN WORLD.
who is rightly named the lord of the earth. His bright-
ness, indeed, dwells in the four limits (of the universe), but
his sublime model was fixed in the middle of the world.
Whereupon, as the sun of wisdom declined, the shadow of
his doctrine spread to the East, the grand rules of the
emperor 9 diffused themselves afar, and his imposing laws
reached to the extremities of the West.
There was in the temple of " great benevolence " a
doctor of the three Pijakas called Hiuen Tsiang.10 His
common name was Chin-shi. His ancestors came from
Ing-chuen;11 the emperor Hien12 held the sceptre;
reigning at Hwa-chau,13 he opened the source. The
great Shun entertained the messengers as he laid on
Li-shan14 the foundation of his renown. • The three
venerable ones distinguished themselves during the years
of Ki.1* The six extraordinary (events] shone during .the
Han period. In penning odes there was one who equalled
the clear moon ; in wandering by the way there was one
who resembled the brilliant stars — (his illustrious ancestors)
like fishes in the lake, or as birds assembled before the
wind, by their choice services in the world served to pro-
duce as their result an illustrious descendant.
The master of the law under these fortunate influences
came into the world. In him were joined sweetness and
virtue. These roots, combined and deeply planted, pro-
duced their fruits rapidly. The source of his wisdom
(reason) was deep, and wonderfully it increased. At his
opening life he was rosy as the evening vapours and
world of forms (R&padkatu^, the and the name is also represented by
world without forms (Artipadhdtu). Hhuen-Chwang.
— Julien. But here it simply means ll Yu-cheu, in the province of
" in the world." Honan.— Jul.
9 The emperor T'ai-tsung of the ia That is, Hwang Ti (B.C. 2697),
T';\ng dynasty (A.D. 627-649). otherwise called Hien-yuen-shi.
10 I adopt this mode of spelling 13 Hwa-chau was an island of the
for reasons stated in the introduc- kingdom of Hwa-siu, where Fo-hi
tion. He is generally known from fixed his court. — Jul.
Julien's French version as " Hiouen 14 For Shun and Li-shan consult
Thsang." Mr. Mayers (Reader's Mayers under Shun (op. cit. No. 617).
Manual, p. 290) calls him Huan 15 I.e., under the reign of the Chau,
Chvvan ; Mr. Wylie, Yuen-Chwung ; whose family name was K'i. — Jul.
PREFACE OF CHANG YUEH. 3
(round) as the rising moon. As a boy (collecting-sand age)
he was sweet as the odour of cinnamon or the vanilla tree.
When he grew up he thoroughly mastered the Fan and
Su;16 the nine borders17 were filled with (bore) his renown,
the five prefectures (or palaces) together resounded his praise.
At early dawn he studied the true and the false, and
through the night shone forth his goodness ; the mirror of
his wisdom, fixed on the true receptacle, remained station-
ary. He considered the limits of life, and was perman-
ently at rest (in the persuasion that) the vermilion ribbon
and the violet silken tassels are the pleasing bonds that
keep one attached to the world ; but the precious car and
the red pillow, these are the means of crossing the ford
and escaping the world. Wherefore he put away from
him the pleasures of sense, and spoke of finding refuge in
some hermit retreat. His noble brother Chang-tsi was
a master of the law, a pillar and support of the school of
Buddha. He was as a dragon or an elephant (or a dragon-
elephant) in his own generation, and, as a falcon or a
crane, he mounted above those to come. In the court
and the wilderness was his fame exalted; within and
without was his renown spread. Being deeply affection-
ate, they loved one another, and so fulfilled the harmony
of mutual relationship (parentage). The master of the
law was diligent in his labour as a student ; he lost not
a moment of time, and by his studies he rendered his
teachers illustrious, and was an ornament to his place of
study. His virtuous qualities were rightly balanced, and
he caused the perfume of his fame to exU ml through the
home of his adoption. Whip raised, he travelled on his
even way ; lie mastered the nine divisions of the books,
and swallowed (the lake) Mong;18 he worked his
paddles across the dark ford ; he gave his attention to
1$ That is, the hooka of the legcn- a passage in the Shi King. — JuL
dary j iiinese hwtory, from j>. lii.
2852 B.C. to 2697 18 To swallow thr lake Mong in A
<ne iVawfi (Khiu-laa- metaphorical I
(Ml- in), concerning which there is acquired a vast erudition.— JuL
4 BUDDHIST RECORDS OF THE WESTERN WORLD.
(looked down upon} the four Vedas, whilst finding Lu
small.19
From this time he travelled forth and frequented places
of discussion, and so passed many years, his merit com-
pleted, even as his ability was perfected. Reaching back
to the beginning, when the sun and moon first lit up with
their brightness the spiritually (created) world, or, as
Tseu-yun, with his kerchief suspended at his girdle,
startled into life (developed) his spiritual powers, so in his
case the golden writing gradually unfolded itself. He waited
for the autumn car, yet hastened as the clouds; he moved
the handle of jade 20 for a moment, and the mist-crowds
were dispersed as the heaped-up waves. As the occasion
required, he could use the force of the flying discus or un-
derstand the delicate sounds of the lute used in worship.21
With all the fame of these acquirements, he yet em-
barked in the boat of humility and departed alone. In
the land of Hwan-yuen he first broke down the boasting
of the iron-clad stomach ; 22 in the village of Ping-lo in a
moment he exhibited the wonder of the floating wood.23
Men near and afar beheld him with admiration as they
said one to another, "Long ago we heard of the eight
dragons of the family of Sun> but now we see the double
wonder (kc) of the gate of Chin. Wonderful are the
men of Ju and Ing." 24 This is true indeed ! The master
19 To find " Lu small " is an allu- minor encounter or discussion which
sion to a passage in Mencius : " Con- Hiuen Tsiang had in his own country.
fucius mounted on the mountain of The expression "iron-clad stomach "
the East, and found that the king of refers to the story told of one he
Lu (i.e., his own country) was small." met with in his travels in India who
( Jul. ) The meaning of the expres- wore an iron corslet lest his learn-
sion in the text seems to be that ing should burst open his body.— Si-
Hiuen Tsiang found his own studies yu-ki, book x. foL 9.
contracted and small, so he bent s3 i cannot but think this refers
down his head to examine the Vedas. to the ability of Hiuen Tsiang in hit-
20 The fly-flap of the orator has a ting on the solution of a difficult
jade handle. question, as the blind tortoise with
21 So I have ventured to trans- difficulty finds the hole in a floating
late the word pai, although in the piece of wood.
addenda at the end of Book I. the -4 The rivers Ju and Ing are in the
word is considered corrupt. province of Honan. The say ing in the
-8 This probably refers to some text is quoted from a letter addressed
PREFACE OF CHANG YUEH. 5
of the law, from his early days till he grew up, pondered
in heart the mysterious principles (of religion). His fame
spread wide among eminent men.
At this time the schools were mutually contentious ;
they hastened to grasp the end without regarding the
beginning ; they seized the flower and rejected the reality ;
so there followed the contradictory teaching of the North
and South, and the confused sounds of " Yes " and " No,"
perpetual words ! On this he was afflicted at heart, and
fearing lest he should be unable to find out completely the
errors of translations, he purposed to examine thoroughly
the literature of the iKrfume elephant^ and to copy
throughout the list of the dragon palace.26
With a virtue of unequalled character, and at a time
favourable in its indications, he took his staff, dusted his
clothes, and set off for distant regions. On this he left
behind him the dark waters of the Pa river;27 he bent his
gaze forwards ; he then advanced right on to the T'sung-
ling mountains. In following the courses of rivers and
crossing the plains he encountered constant dangers,. Com-
pared with him Po-wang 28 went but a little way, and the
journey of Fa-Men2" was short indeed. In all the dis-
tricts through which he journeyed he learnt thoroughly
the dialects ; he investigated throughout the deep secrets
(of religion) and penetrated to the very source of the
stream. Thus he was able to correct the books and trans-
by Siun-yu to the emperor during 28 The celebrated general Chang
the eastern Han dynasty. — Jul. K'ien,wholivedinthesecoiulc«-ntury
13 If we may venture to give a B.C., was the first Chinese who j. en.
meaning to thi- rated to the extreme regions of the
"perfume elephant" (tiandhahastt), west. " In B.C. 122 he was sent to
which so. frequently occurs in Bud- Ji- aties with tin- kingdom
dhist books, it may nf«-r to the soli- of Si-yu, tin- present Turk
tary elephant (bull elephant) when .!>!< d as the
rut. A •:. '-n flows from l)in Mar<p;
earn. Th»- word is also applied to an /•'<///-/</•.• xvii, xviii :
elephant <>:' Ion. tin. ;<>, p.
-• The books carried (aa the fable 260; Juii«-n, J»nr. Asiiit., scr. iv.
•*y») to the palace of the Nagaa to t->m. x. (1847), or Jnd. Ant., vol. i\.
be kept in K pp. 14, 15.
77 It rises in the Lan-thien din- -* Th.-'w. 11 known Chincn*
thcil.-p.irt- X'an-fu dhist traveller, A.U. 399 .114.
• Shc-n-ni.
6 BUDDHIST RECORDS OF THE WESTERN WORLD.
cend (the writers of) India. The texts being transcribed
on palm leaves, he then returned to China.
The Emperor T'ai Tsung, surnaraed Wen-wang-ti, who
held the golden wheel and was seated royally on the
throne, waited with impatience for that eminent man. He
summoned him therefore to the green enclosure,30 and,
impressed by his past acquirements, he knelt before him
in the yellow palace. With his hand he wrote proclama-
tions full of affectionate sentiments ; the officers of the
interior attended him constantly; condescending to ex-
hibit his illustrious thoughts, he wrote a preface to the
sacred doctrine of the Tripitaka, consisting of 780 words.
The present emperor (Kao Tsung) had composed in the
spring pavilion a sacred record consisting of 579 words,
in which he sounded to the bottom the stream of deep
mystery and expressed himself in lofty utterances. But
now, if he (Ifiuen Tsiang) had not displayed his wisdom in
the wood of the cock,81 nor scattered his brightness on' the
peak of the vulture,32 how could he (the emperor) have
been able to abase his sacred composition in the praise of
the ornament of his time?
In virtue of a royal mandate, he (Hiuen Tsiang) trans-
lated 657 works from the original Sanskrit (Fan). Having
thoroughly examined the different manners of distant
countries, the diverse customs of separate people, the
various products of the soil and the class divisions of the
people, the regions where the royal calendar is received 33
and where the sounds of moral instruction have come, he
has composed in twelve books the Ta-t'ang-si-yu-ki. Herein
he has collected and written down the most secret prin-
ciples of the religion of Buddha, couched in language
plain and precise. It may be said, indeed, of him, that
his works perish not.
30 The (jreen enclosure surround- n The royal calendar is the work
ing the imperial seat or throne. distributed annually throughout the
31 The Kukkuta sanyhdrdma near empire, containing all information
Patna. as to the seasons, &c. — Jul.
32 The Vulture Peak (Grldhrajc&ta,
parwta), near Kajagriha.
( 7 )
BOOK I.
GIVING AN ACCOUNT OF THIRTY-FOUR COUNTRIES.
(i) 0-ki-ni; (2) K'iu-cld ; (3) Poh-luli-kia; (4) Nu-chtii-kien; (5)
Cht-shi ; (6) Fei-han; (7) Su-tu-li-sse-na ; (8) Sa-nw-kien; (9)
Mi-mo-kia; (id) K'ie-po-ta-na; (11) K'iuh-shwang-ni-kia ; (12)
T't-mi; (13) Ho-han; (14) Pu-ho; (15) Fa-ti; (16) Ho-li-sih-mi-
kiaj (17) Ki-shicany-na ; (18) CKi-ngoh-yen-na ; (19) Hwuh-
lo-ino ; (20) Su-man ; (21) Kio-ho-yen-tia ; (22) Hu-sha ; (23)
Kho-to-lo; (24) Kiu-mi-to ; (25) Po-kia-lang ; (26) Hi-lu-sih-min-
kitn; (27) Ho-lin; (28) Po-ho ; (29} Jui-mo-to ; (30) Hu-shi-
kien; (31) Ta-la-lden; (32) Kie-chi ; (33) Fan-ytii-na; (34)
INTRODUCTION.1
IF we examine in succession the rules of the emperors,2
or look into the records of the monarchs,3 when P'au 1 4
began to adjust matters6 and Hien-yuen6 began to let
1 The beginning of this Book con- interpreted. The symbol r/m?f oc-
:" an introduction, written by cupies the place of the East in
Chang Yueh, the author of the pre- Wan's arrangement of the Tri-
Jul. grams, and symbolises "movement."
at is, of the "three sove- It is also used for "wood," be-
' called (by some) Fuh-hi, cause, as some say, "the East sym-
rs bolisea spring, when the growth of
;t« Chuh ^ .'.'<n U-ginn." Others say that
tl — Mayers, op. cit., p. 367 n. the symbol "wood " a> tin- :ui.il<.Lru.-
1 That is, the five kiii^'H (Ti) who <•!' ;:iis{irint for yt, siiriiilv-
A" ///;/,
these 1. inoii.-urhs :n., of ] ;t in any case, in the
1-hal. is of " inovi -mi-lit to-
as Fuh-hi or v. ill hi. like his si>-
i prrt.-<l t. i- Nu
•« "the tlaugh ; .-a»tM." —
r». in the su:
ittern," soitseeni .if tho
the c.\pre»»ioii cAu/t c/<«» niUht be hill in :»r \\hich t!.- i\velt.
8 RECORDS OF WESTERN COUNTRIES. [BOOK I.
fall his robes,7 we see how they administered the affairs,
and first divided the limits of the empire.8
When T'ang(-ti) Yao9 received the call of heaven (to
rule), his glory reached to the four quarters ; when Yu(-ti)
Shun 10 had received his map of the earth, his virtue flowed
throughout the nine provinces. From that time there
have come down clear u records, annals of events ; though
distant, we may hear the previous doings (of eminent men),
or gather their words from the records of their disciples.
How much rather when we live under a renowned govern-
O
ment, and depend on those without partial aims.1'2 Now
then our great T'ang emperor (or dynasty), conformed in
the highest degree to the heavenly pattern,13 now holds
the reins of government, and unites in one the six parts
of the world, and is gloriously established. Like a fourth
august monarch, he illustriously administers the empire.
His mysterious controlling power flows afar ; his auspicious
influence (fame or instruction} widely extends: like the
heaven and the earth, he covers and sustains (his suljtrfx),
or like the resounding wind or the fertilising rain. The
eastern barbarians bring him tribute;14 the western fron-
tiers are brought to submission. He has secured and
hands down the succession, appeasing tumult, restoring
order.15 He certainly surpasses the previous kings; he
7 Hwang-ti, among other things, sion derived from " the map of the
"regulated costume." It U pro- empire into provinces," by Hwang-
bably to this the text refers. ti.
8 Hwang-ti ''mapped out his em- ll I have PO translated this pas-
pire in provinces, and divided the land sage, although Julien takes the op-
into regular portions." — Mayers. posite sense. I suppose hung t«/
9 The great emperor Yao, with mean "clear" or "plain."
his successor Shun, stand at the la "Without partial aims," ren
dawn of Chinese history. His date dered by Julien " qui pratique le
is 2356 B.C. He was called the Mar- non-agir." The expression wou-
quis or Lord (fuiu) of T'ang, because wci generally means "absence of
he moved from the principality of self" or "selfish aims."
T'ao to the region of T'ang. JS Julien renders this "gouvcrnc
10 That is. Shun, of the family of a Vinstar du del" which no doubt
Yeou-yu : he succeeded Yao, by is the meaning of the text.
whom he was adopted after he had u Are enrolled as tribute-bearers,
disinherited his son Tn:i Chu, B.C. 15 Referring to the troubles of the
2258. He is said to have received last years of the Sui dynasty, which
the "map of the earth," an expres- was followed by the T'ang. — Jul.
BOOK i.j INTRODUCTION BY CHANG YUEH. 9
embraces in himself the virtues of former generations.
Using the same currency 1G (or literature), all acknowledge
his supreme rule. If his sacred merjt be not recorded in
history, then it is vain to exalt the great (or his greatness) ;
if it be not to illumine the world, why then shine so
brilliantly his mighty deeds ? 17
Hi uen Tsjang, wherever he bent his steps, has de-
scribed the character of each country. Although he has
not examined the country or distinguished the customs
(in every case), he has shown himself trustworthy. 1S
With respect to the emperor who transcends the five and
surpasses the three, we read how all creatures enjoy his
benefits, and all who can declare it utter his praises.
From the royal city throughout the (five) Indies, men
who inhabit the savage wilds, those whose customs are
diverse from ours, through the most remote lands, all
have received the royal calendar, all have accepted the
imperial instructions ; alike they praise his warlike merit
and sing of his exalted virtues and his true grace of utter-
ance. Ihis is the first thing to be declared. In searching
through previous annals no such thing has been seen or
heard of. In all the records of biography no such an
account has been found. It was necessary first to declare
the benefits arising from the imperial rule : now we pro-
ceed to narrate facts, which have been gathered either by
report or sight, as follows : —
This Sahaloka19 (Soh-ho) world is the three-thousand-
16 The symbol ican probably re- rait-on mettre en lumiere un ri-gne
fere to the literature, used alike by aussi floriasant ? "
all the : the (ireat T'an^. 1B I do not like this translation ;
It can hardly nu-an that they all I should prefer to suppose Chani^
the same language. Vuch's meaning to be that lliuen
is at least appear* to be the Tsiang wherever he went exalted
the passage. Julieu the name of China (Funy Cu
translates a« foil . • * effets bfini: the name ,,f Kuh hi), and that
.leux de cette administration he left this I: ; • -spelling tho
Miblime nYtai'-nt jx.int consign 6s emperor who transcends the five and
••..miin-nt ponrrai1 three, &c.
•s » The Soh-ho (or So ho) v,
:rijKTeur)? Si on ?!•• le* jmb- thus defined by Jin-Ch'a'i (/
.it, comment l>'><'r- Hlit'u, part i. fol. 2): "The region
10
RECORDS OF WESTERN COUNTRIES. [BOOK i.
great-thousand system of worlds (chiliocosm), over which one
Buddha exercises spiritual authority (converts and controls).
In the middle of the great chiliocosm, illuminated by one
sun and moon, are the four continents,20 in which all the
Buddhas, lords of the world,21 appear by apparitional
birth,22 and here also die, for the purpose of guiding holy
men and worldly men.
The mountain called Sumeru stands up in the midst of
the great sea firmly fixed on a circle of gold, around which
mountain the sun and moon revolve; this mountain is
perfected by (composed of) four precious substances, and is
the abode of the Devas.23 Around this are seven moun-
tain-ranges and seven seas ; between each range a flowing
sea of the eight peculiar qualities.24 Outside the seven
(t'u) over which Buddha reigns is
called Soh-ho-shi-kiai ; the old Sd-
tras change it into Sha-po, i.e., sarva.
It is called in the Sdtras ' the patient
land ; ' it is surrounded by an iron
wall, within which are a thousand
myriad worlds (four empires)." It
seems from this that (in later times at
kast) the Soh-ho world is the same
as the " great chiliocosm of worlds."
The subject of the expansion of the
Buddhist universe from one world
(four empires) to an infinite number
of worlds is fully treated by Jin-
eh'au in the work above named and
in the first part of my Catena of
JluddJtist Scriptures. There is an
expression, "tolerant like the earth,"
in theDhammapada, vii. 95 ; from this
idea of " patience " attributed to the
earth was probably first derived the
idea of the "patient people or be-
ings " inhabiting the earth ; and
hence the lord of the world is called
Suhampati, referred first to Maha-
brahma, afterwards to Buddha.
Childers says (Pdli Diet, sub voc.) :
" I have never met with Sahaloka or
Sahalokadhatu in Pali." Dr. Eitel
in his Handbook translates a passage
rited as if the Saha world were
capital of the great chiliocosm
(sub voc. Saha). I should take the
passage to mean that the Saha world
is the collection of all the worlds of
the great chiliocosm.
w The four continents or empires
are the four divisions or quarters of
the world- — Catena of Buddhist
Scriptures, p. 35.
51 Lords of the world, or honour-
able of the age, a title correspond-
ing to Ukandtha, or (in Pali) I6ka-
ndtho, "protector or saviour of the
world." — Childers, sub voc.
•- I cannot think Julien is right
in translating this passage by "y
repandentrinfluencedeleursvertus."
The expression "fa-in-sang " must
refer to the apparitional mode of
birth known as anupapddaka ; and
the body assumed by the Buddhas
when thus born is called Ninndna-
33 The abode of the Devas, or
rather, "where the Devas wander
to and fro and live." The idea of
Sumeru corresponds with Olympus.
On the top of each is placed the
"abodes of the gods." In the case
of Sumeru, there are thirty-three
gods or palaces. Buddhist books
frequently explain this number
thirty-three as referring to the year,
the four seasons or quarters, and the
twenty-eight days of the month.
24 For the ciyht distinctive quali-
ties, see Catena, p. 379.
BOOK I.] JXTRODUCTIOX BY CHANG YUEH. ir
golden mountain-ranges is the salt sea. There are four
lands (countries or islands, dvipas) in the salt sea, which
are inhabited. On the east, (Purva)videha ; on the
south, Jambudvipa; on the west, Godhanya; on the
north, Kurudvipa.
A golden-wheel monarch rules righteously the four; a
silver- wheel monarch rules the three (excepting Kuru) ;
a copper-wheel monarch rules over two (excepting Kuru
and Godhanya) ; and an iron-wheel monarch rules over
Jambudvipa only. When first a wheel-king25 is established
in power a great wheel-gem appears floating in space, and
coming towards him ; its character — whether gold, silver, cop-
per, or iron — determines the king's destiny26 and his name.27
In the middle of Jambudvipa there is a lake called
An a vat apt a,28 to the south of the Fragrant Mountains and
to the north of the great Snowy Mountains ; it is 800 li and
more in circuit; its sides are composed of gold, silver,
lapis-lazuli, and crystal ; golden sands lie at the bottom,
and its waters are clear as a mirror. The great earth
Bodhisattva,29 by the power of his vow, transforms himself
into a Naga-raja and dwells therein ; from his dwelling
the cool waters proceed forth and enrich Jambudvipa
(Shen-pu-chau).80
From the eastern side of the lake, through the mouth
of a silver ox, flows the Ganges (King-kia)31 river; en-
circling the lake once, it enters the south-eastern sea.
25 A iched-kiny in a king who holds because there is such a Bodhisattva,
the wheel or discus of authority or viz., Kshitigarbha, who was invoked
jx>wer — Chair urn rttl lid^a. by Buddha at the time of his temji-
* That is, as the text say s, whether tation by Mara ; and because I do
he is to rule over four, three, two, or not think that tai ti can be rendered
the. divisions of the earth. nninryi: The reference appear* to be
- name (I'.r., \ iiavatajita N&ga-
! kin^.&c. jisdrrivedfrom raja.
• i-L'ii <.r miraculous . 30 In the Chinese Jambudvipa is
*• Defined in a note as "withoi:- :,!••(! l.y three symbols, >'/«//-
the an: ,-h<ui .- thr lost symbol means an
an + avatapta. An. AVx., vol. vi. p. 4-V- .in,l tlp-ivfoiv the
* I have tran»lat« •<! t-ii ti j>'n >-/ eompoun.! i-, (-<juiv:ileiit to .lamhu.
it "the rivt-r
l^dbisattva «if the gnat universe,'' was ancient Ifnnj Ay or
12
RECORDS OF WESTERN COUNTRIES. [DOCK i.
From the south of the lake, through a golden elephant's
mouth, proceeds the Sindhu (Sin-to)32 river; encircling
the lake once, it flows into the south-western sea.
From the western side of the lake, from the mouth of a
horse of lapis-lazuli, proceeds the river Vakshu (Po-tsu),33
and encircling the lake once, it falls into the north-western
sea. From the north side of the lake, through the mouth
of a crystal lion, proceeds the river Sit a" (Si-to),34 and
encircling the lake once, it falls into the north-eastern sea.
River Hang. It was also written
llang-kia (Ch. Ed.)
33 Sin-to, the Sindhu or Indus ;
formerly written Sin-t'au (Ch. I'M.)
33 The Vakshu (Po-tsu, formerly
written Poh-ch'a) is the Oxus or
Amu-Daria (Idrisi calls it the
Wakhsh-ab), which flows from the
S:irik-kul lake in the Pamir plateau,
lat. 37° 27' N., long. 73° 40' E., at an
elevation of about 13,950 feet. It
is supplied by the melting snows of
the mountains, which rise some
3500 feet higher along its southern
shores. It is well called, therefore,
" the cool lake " (Anavatapta).
The Oxus issues from the western
end of the lake, and after " a course
of upwards of a thousand miles,
in a direction generally north-west,
it falls into the southern end of the
lake Aral" (Wood). This lake
Lieut. Wood intended to call Lake
Victoria. Its name, Sarik-kul, —
"the yellow valley" — is not recog-
nised by later travellers, some of
whom call it Kul-i-Pamir-kulftn,
"the lake of the Great Pamir."
Wood's Oxus, pp. 232, 233, note I ;
Jour. R. Geoff. Soc., vol. xL (1870),
pp. 122, 123, 449, 450, vol. xlii. p.
507, vol. xlvi. pp. 39off., vol. xlvii.
p. 34, vol. xlviii. p. 221 ; Bretsch-
neider, Med. Geog., pp. 166 n, 167.
34 The Sita (Si-to, formerly written
Si-t'o) is probably the Yarkand river
(the Zarafshan). This river rises
(according to Prejevalsky) in the
Karakorum mountains, at an eleva-
tion of 18,850 feet (lat. 35*30' N. long.
77°45' E.) It takes a north and then
a westerly course, and passing to the
eastward of Lake Sarik-kul, bends to
the north and finally to the east. It
unite* with the Kashgar and Khotan
rivers, and they conjointly form the
Turim, which flows on to Lake Lob,
and is there lost. The Sitft is some-
times referred to the Jaxartes or the
Sarik-kul river (Jmir. Jtoy. As. Soc.,
X.S., vol. vi. p. 120). In this case
it is identified with the Silis of the
ancients (Ukert, Geographic der
Gritchen und Romer, vol. iii. 2, p.
238). It is probably the Side named
by Ktesias, — "stagnum in Indis in
quo nihil innatet, omnia mergan-
tur" (Pliny, //. N., lib. xxxi. 2, 18).
This agrees with the Chinese ac-
count that the Yellow River flows
from the "weak water" (Joshwai),
which is a river " fabled to issue
from the foot of the Kwen-lun
mountain." "It owes its name to
the peculiar nature of the water,
which is incapable of supporting
even the weight of a feather "
(Mayers, sub roc.) This last remark
agrees curiously with the comment
on Jdtaka xxi., referred to by Min-
ayef in his Pali Grammar (p. ix.
Guyard's translation), which derives
the name of Std& from sad + ara,
adding that " the water is so subtle
that the feather of a peacock cannot
be supported by it, but is swallowed
up " (Pali, siditi, from root sad, " to
sink ") A river Sila is mentioned
in the Mahdbhdrata (vi. 6, si. 219),
north of Meru. Megasthenes men-
tions both a fountain and river Silas
which had the same peculiarity.
BOOK i.] INTRODUCTION BY CHANG YUEH. 13
They also say that the streams of this river Sita, entering
the earth, flow out beneath the Tsih35 rock mountain, and
give rise to the river of the middle country (China).36
At the time when there is no paramount wheel-monarch,
then the land of Jambudvipa has four rulers.37
On the south " the lord of elephants ; " ** the land here
is warm and humid, suitable for elephants.
On the west " the lord of treasures ; " ^ the land borders
on the sea, and abounds in gems.
On the north "the lord of horses;"40 the country is cold
and hard, suitable for horses.
On the east " the lord of men ; " 41 the climate is soft and
Conf. Schwanbeck, Mrgaithcne*, pp.
37, J>8, 109; Ind. Ant., vol. vi. pp.
121, 130, vol. v. pp.88, 334, vol. x.pp.
3l3i 3*9 ? Diodorus, lib. ii. 37 ;
Arrian, Indika, c. vi., 2 ; Strabo. lib.
xv. c. i. 38 ; Boissonade, Anecd. Grac. ,
vol. i. p. 419 ; Antigonus, Mirab., c.
161 ; Isidorus Hisp., Origg., xiiL 13 ;
Lassen, Zcitschriftf. Kunde da Mor-
H'-nl., vol. ii. p. 63, and Ind. AltertL
( 2d edits vol. i. p. 1017, vol. ii. p. 657;
A fiat. Re*., vol. viii. pp. 313, 322,
327 ; Humboldt, Asie Cent., torn. ii.
pp. 404-412 ; Jour. R.Geog.Soc., vol.
xxxviiL p. 435, vol. xlii. pp. 490,
5°3n-
15 The Tsih rock, or the mountain
of "piled up stones" (inh-thih-shan).
This mountain is placed in my na-
tive map close to the " blue sea," in
.ue sea" district (the region
,xO-nor). It may probably
•mi with the Khadatu-bulak
(rock fountain) or the Tsaghan Ashi-
tnista
map. J'.Mth of these are spurs of
moun-
tain*.
Hays that "the.
<Mtern nutflux of the An:.
lake . . . lose* itself in the earth, but
reappears again •
mountain*, as the souro
• . I assume, the.
n.-jipond
*ith the 7«i7t-«/<i7ff/i<in of the text
36 The "River of China" is the
Yellow River. Concerning its source
consult Baron Richthofen's remarks
on Prejevalsky's Lob Nor (p. 137,
seq.) The old Chinese opinion was
that the source of the river was from
the Milky Way— Tin-ho) Mayers, p.
311). It was found afterwards that
the source was in the Sing-suh-hai,
i.e., the "starry sea," which is
marked on the Chinese map, and is
probably the same as the Oring-nor.
37 This clause might .also be ren-
dered " when there is no wheel-king
allotted to rule over Jambudvipa,
then the earth (i* dicidid /
four lords."
38 Gajapati, a name given to
kings ; also the name of an old kin^
of the south of Jambudvipa (Monier
Williams, Santk. Diet, sub voc, ) Abu
Zaid al Hassan says this was the
title given by the Chinese to the
"king of the Indies" (Renaudot, Mo-
/tamm. Trar. (Kn^. i-dit., 1733), p. 53.
89 Chattrapati orChattrapa, "lord
of the umbrella." a title of an an-
cient kin;: in .lamluulvipa
. ,hili< n, p. Ixxv. n.; MnniiT
Williai
40 Asvupati (.lul.'i I have trans-
lated kimj by "hard." Julien has
omitte.1 it.
41 Narapati, one of th-
.-il kings of Jambudvt]
Williams, tub toe.) It was a
H RECORDS OF WESTERN COUNTRIES. [BOOK r.
agreeable (exhilarating), and therefore42 there are many
men.
In the country of "the lord of elephants" the people
are quick and enthusiastic, and entirely given to learning.
They cultivate especially magical arts. They wear a robe43
thrown across them, with their right shoulder bare ; their
hair is done up in a ball on the top, and left undressed on
the four sides. Their various tribes occupy different
towns ; their houses are built stage over stage.
In the country of " the lord of treasures " the people
have no politeness or justice. They accumulate wealth.
Their dress is short, with a left skirt.44 They cut their
hair and cultivate their moustache. They dwell in walled
towns and are eager in profiting by trade.
The people of the country of " the lord of horses " are
naturally (t'icn tsz) wild anl fierce. They are cruel in
disposition; they slaughter (animals)*5 and live under
large felt tents ; they divide like birds (going here and
there) attending their flocks/
The land of " the lord of men " is distinguished for the
wisdom and virtue and justice of the people. They wear
a head -covering and a girdle; the end of their dress
the dynasty rulingatVijayanagara by ** So I take it. The expression
in the fifteenth and sixteenth centu- sha luk means "to slaughter." I do
ries. The Arab travellers of the not understand Julien's "et tuent
ninth century say the Chinese gave leure semblables." There is a pas-
this title to the emperor of China, sage, however, quoted by Dr. Bret-
and also to " the king of Greece " Schneider (Notices of the Mediceval
(Renaudot, it. s., p. 53). Compare Geography, <L-c., of Western Asia, p.
the Homeric epithet, 'Ava£ ct>$pwi>. 1 14), from Rubruquis, which alludes
42 I have taken the "therefore" to a custom among the Tibetans
to be part of this sentence, not of the corresponding to that in Julien's
next. translation — "post hos sunt Tebet,
43 This seems to me to be the homines solentes comedere parentes
meaning — "they wear a cross-scarf." suos defunctus." But, which is
Julien translates, they wear a bon- not the case in the text, the bar-
net, "posd en travers." barians are made to slay their kin
44 This passage seems to mean that in order to eat them. Conf. Rei-
their clothes, which are cut short, naud, Relat., torn. i. p. 52 ; Renau-
overlap to the left — literally, "short, dot, Moham. Trav. (Eng. ed., 1733),
fashion, left, overlapping" (/in, the pp. 33, 46, and Remarks, p. 53 ;
place where garments overlap. — Rennie, Peking, vol. ii. p. 244 ; Yule's
Medhurst, Cli. Diet., sub voc.) Marco Polo, voL i. pp. 292, 302.
BOOK i.] INTRODUCTION BY CHANG YUEH. 15
(girdle) hangs to the right. They have carriages and robes
according to rank ; ** they cling to the soil and hardly
ever change their abode ; they are very earnest in work,
and divided into classes.
With respect to the people belonging to these three
rulers, the eastern region is considered the best ; the doors
of their dwellings open towards the east, and when the
sun rises in the morning they turn towards it and salute
it. In this country the south side is considered- the most
honourable. Such are the leading characteristics in re-
spect of manners and customs relating to these regions.
But with regard to the rules of politeness observed
between the prince and his subjects, between superiors
and inferiors, and with respect to laws and literature, the
land of "the lord of men" is greatly in advance. The
country of " the lord of elephants " is distinguished for
rules which relate to purifying the heart and release from
the ties of life and death ; this is its leading excellency.
With these things the sacred books and the royal decrees
are occupied. Hearing the reports of the native races
and diligently searching out things old and new, and exa-
mining those things which came before his eyes and ears,
it is thus he (i.e., Hiuen Tsiang) obtained information.
Now Buddha having been born in the western region
and his religion having spread eastwards, the sounds of the
words translated have been often mistaken, the phrases of
the different regions have been misunderstood on account
of the wrong sounds, and thus the sense has been lost.
The words being wrong, the idea has been perverted.
Therefore, as it is said, "it is indispensable to have the right
mimes, in order that there be no mistakes."
Now, men differ according to the firmness or wt>;;;
of their nature, and so the words and the sounds (of their
languages) are unlike. This may be the result either of
44 Literally, carriageg and robes pomes*) carriages and robes, and
have or.1- r <>r runk. It ini^ht also, nchool«."
•ut violence, be tranalat
16 RECORDS OF WESTERN COUNTRIES. [BOOK I.
climate or usage. The produce of the soil differs in the
same way, according to the mountains and valleys. With
respect to the difference in manners and customs, and
also as to the character of the people in the country of
"the lord of men," the annals sufficiently explain this.
In the country of " the lord of horses " and of " the lord
of treasures" the (local) records and the proclamations
explain the customs faithfully, so that a brief account can
be given of them.
In the country of " the lord of elephants " the previous
history of the people is little known. The country is said
to be in general wet and warm, and it is also said that
the people are virtuous and benevolent. With respect to
the history of the country, so far as it has been preserved,
we cannot cite it in detail ; whether it be that the roads are
difficult of access, or on account of the revolutions which
have occurred, such is the case. In this way we see at least
that the people only await instruction to be brought to
submission, and when they haVe received benefit they will
enjoy the blessing of civilization (pay homage). How
difficult to recount the list of those who, coming from far,
after encountering the greatest perils (difficulties), knock at
the gem-gate47 with the choice tribute of their country
and pay their reverence to the emperor Wherefore, after
he (Hiucn Tsiang) had travelled afar in search of the law,
in his moments of leisure he has preserved these records
of the character of the lands (visited). After leaving the
black ridge, the manners of the people are savage (barbarous).
Although the barbarous tribes are intermixed one with
the other, yet the different races are distinguishable, and
their territories have well-defined boundaries. Generally
speaking, as the land suits,48 they build walled towns and
devote themselves to agriculture and raising cattle. They
47 The gem-gate, I should think, is ^ Julicn translates this "gene-
the Yuh-mun, the western frontier rally speaking they are seden-
of the empire, not the gate of the tary."
emperor's palace.
BOOKL] >0-KI.NI—AKNL 17
naturally hoard wealth and hold virtue and justice IP
light esteem. They have no marriage decorum, and no
distinction of high or low. The women say, " I consent
to use you as a husband and live in submission, (and
that is all)!' 49 When dead, they burn the body, and there
is no determined period for mourning. They scar their
faces and cut their ears. They crop their hair and tear
their clothes.50 They slay their herds and offer them in
sacrifice to the manes of the dead. When rejoicing, they
wear white garments; when in mourning, they clothe them-
selves in black. Tims we have described briefly points of
agreement in the manners and customs of these people.
The differences of administration depend on the different
countries. With respect to the customs of India, they
are contained in the following records.
Leaving the old country of Kau-chang,61 from this neigh-
bourhood there begins what 43 called the '0-ki-ni country.
'0-KI-XI.
(Anciently called Wu-bif
The kingdom of '0-ki-ni (Akni or Agni) is about 500 li
from east to west, and about 400 li from north to south.
48 This sentence appears to allude Turks. The route of Hinon Tsi:xnL<,
to the custom of polyandry, or rather up to this point is detailed in his
t«> the custom of tin- 1'i-ovincv of life. Leaving Liang -chaxi (a pre-
Kamul (Yule's Maw Po'», bk. i. ch. fecture in Kansuh), he proceed. <1 to
'.. i. pp. 212,214). It amounts Kwa-chau ; In- then rn^srd tli.-
;,t Hulu rivt-r (Bulunghir) and nil-
using you as a 1 northward and \v
submit,'* or "I consent to u.-«- \«u t •. Havm-
as a husband whilst dwelling un<l- i 11. HIM and I'M-l.an. 1.
there*.: 0 Tnrfan, '
• "Uiitry. J 1
•:,e» sont places au- advances to 'O-ki ni.
de*«us d'ellec." w 'O-ki ni. This IP
•y do all tl, is when bereaved, be written TI'i/-/-/. .1
thati- • s, and wlr :nliol in* ia said
•it. land i.f
liang, ie., the lat
or (I3ag:u.
. 1. B
IS RECORDS OF WESTERN COUNTRIES. [BOOK I.
The chief town of the realm is in circuit 6 or 7 li. On all
sides it is girt with hills. The roads are precipitous arid
easy of defence. Numerous streams unite, and are led 53
in channels to irrigate the fields. The soil is suitable for
red millet, winter wheat, scented dates, grapes, pears, and
plums, and other fruits. The air is soft and agreeable;
the manners of the people are sincere and upright. The
written character is, with few differences, like that of India.
The clothing (of the people) is of cotton or wool. They go
with shorn locks and without head-dress. In commerce
they use gold coins, silver coins, and little copper coins.
The king is a native of the country ; he is brave, but little
attentive to (military) plans, yet he loves to .speak of his
own conquests. This country has no annals. The laws are
not settled. There are some ten or more Sanghdrdmas with
two thousand priests or so, belonging to the Little Vehicle,
of the school of the Sarviistivadas (Shwo-yih-tsai-yu-po).
The doctrine of the SAtras and the requirements of the
Vinaya are in agreement with those of India, and the books
from which they study are the same. The professors of re-
ligion read their books and observe the rules and regulations
with purity and strictness. They only eat the three pure ali-
ments, and observe the method known as the "gradual "one.5*
Going south-west from this country 200 li or so, sur-
mounting a small mountain range and crossing two large
rivers, passing westwards through a level valley some 700
li or so, we come to the country of K'iu-chi55 [anciently
written Kuei-tzii].
53 Taiyin, to carry off or lead here appear to bifurcate before reaching
and there. The text means they lead Karashahr), crossing a spur of the
the water in channels from reservoirs. Kurugh-tagh range, and then keep-
54 The transition doctrine between ing westward for about 150 inik-.s
the Little and Great Vehicle. across a level valley-plain to Ku-
55 The route here described to chiU See Bretschneider, Not. M«l.
Kucho would agree tolerably well Gcog.,p. 149. I may observe that the
with that laid clown on Prejevnl.sky'.s pronunciation of k'iu in ICiu-chi is
map, viz., 200 li south-west to Korla, determined in a note, as equal to
ji.-issingtwo rivers (for the Balgaktai- l\u) and (w)uh, that is kuh.
'•pi and the Kaidu-gol, after uniting,
BOOK I.] K-IU-CHI— KUCHA. 19
KINGDOM OF K'IU-CHI (Kucti£).
The country of K'iu-chi is from east to west some
thousand li or so ; from north to south about 600 li. The
capital of the realm is from 17 to 18 li in circuit. The
soil is suitable for rice and corn, also (a kind of rice called)
kcng-t'ao;™ it produces grapes,57 pomegranates, and nu-
merous species of plums, pears, peaches, and almonds, also
grow here. The ground is rich in minerals — gold, copper,
iron, and lead, and tin.58 The air is soft, and the manners
of the people honest The style of writing (literature) is
Indian, with some differences. They excel other countries
in their skill in playing on the lute and pipe. They clothe
themselves with ornamental garments of silk and em-
broidery.59 They cut their hair and wear a flowing cover-
ing (c heads'). In commerce they use gold, silver,
and copper coins. The king is of the K'iu-chi race ; his
wisdom being small, he is ruled by a powerful minister.
The children born of common parents have their heads
flattened by the pressure of a wooden board.60
There are about one hundred convents (saiighdrdmas) in
this country, with five thousand and more disciples. These
belong to the Little Vehicle of the school of the Sarvasti-
vadas (Shwo-yih-tsai-yu-po). Their doctrine (teaching of
Sutras) and their rules of discipline (principles of the
!/a) are like those of India, and those who read thorn
ae same (originals). They especially hold to the
** A rice which is not ghiti M pointed out by Mr.
(.Tul iH'ii rice. mill.
M grape in Chinese is pu- M The mi>t:ik<- in th<- trxt of winy
- one of t I out by M. Julian.
1 he earth i . :l>ol/i«*soim t.iin< s inc.-uis
illv, and on uhirh nun "nnln. :k tl"ii-' \>v JMITIC-
(allJUt :;thos<rwho turin.u' Thi.s
• til-- passage
ir, those who at<: :
'
fol. ^).
The similarity \>< , of North
pitta' u and '». pbrpvt baa can In.
20 RECORDS OF WESTERN COUNTRIES. [BOOK I.
customs of the "gradual doctrine," and partake only of
the three pure kinds of food. They live purely, and pro-
voke others (by their conduct} to a religious life.
To the north of a city on the eastern borders of the
country, in front of a Deva temple, there is a great dragon-
lake. The dragons, changing their form, couple with
mares. The offspring is a wild species of horse (dragon-
horsc), difficult to tame and of a fierce nature. The breed
of these dragon-horses became docile. This country con-
sequently became famous for its many excellent 61 horses.
Former records (of this country) say : " In late times there
was a king called ' Gold Flower/ who exhibited rare intelli-
gence in the doctrines (of religion). He was able to yoke
the dragons to his chariot. When the king wished to dis-
appear, he touched the ears of the dragons with his whip,
and forthwith he became invisible."
From very early time till now there have been no wells
in the town, so that the inhabitants have been accustomed
to get water from the dragon lake. On these occasions
the dragons, changing themselves into the likeness of men,
had intercourse with the women. Their children, when born,
were powerful and courageous, and swift of foot as the horse.
Thus gradually corrupting themselves, the men all became
of the dragon breed, and relying on their strength, they be-
came rebellious and disobedient to the royal authority. Then
the king, forming an alliance with the Tuh-kiueh (Turks),62
massacred the men of the city; young and old, all were
81 The \vord for "excellent" in 62 The Tuh-kiueh, or Turks, are
the original is shen. There is a good the same as the Hiung-nu, or Kara-
deal said about these horses (called nirus, who drove the Yueh-chi or
shcn) in the account of the early in- Yueh-ti (Viddhals) from the neigh-
tercourse of China with Turkestan bourhood of the Chinese frontier
(<•/?•£. 105 B.C.) See a paper by Mr. (J. KA. S. loc. cit. p. 77) ; they are
Kingsmill in the /. R. A. &; N.8., to be distinguished from the Tokhuri,
vol. xiv. p. 99 n. Compare Marco who overran the Graeco - Baktrian
Polo, bk. i. cap. 2, " excellent horses kingdom and were driven thence by
known as Turquans." &c. ; also the Viddhals, who had fled before
Yule's note 2, and what is said about the Hiung-nu, and attacked the
the white mares. — Yule's Marco Polo, Tokhfiri from the west (p. 81). See
vol. i. chap. 6l, pp. 45, 46, 291. note 121 infra.
BOOK i.] K'lU-CHI— KUCHA. 21
destroyed, so that there was no remnant left ; the city is
now a waste and uninhabited.
About 40 li to the north of this desert city there are two
convents close together on the slope of a mountain, but
separated by a stream of water,63 both named Chan -hu-
ll, being situated east and west of one another, and ac-
cordingly so called.64 (Here there is) a statue of Buddha,65
richly adorned and carved with skill surpassing that
of men. The occupants of the convents are pure and
truthful, and diligent in the discharge of their duties. In
(the hall of) the eastern convent, called the Buddha pavi-
lion, there is a jade stone, with a surface of about two feet
i;i width, and of a yellowish white colour; in shape it is
like a sea-shell; on its surface is a foot trace of Buddha,
I foot 8 inches long, and eight inches or so in breadth ;
a: the expiration of every fast-day it emits a bright and
sparkling light.
Outside the western gate of the chief city, on the right
and left side of the road, there are (two) erect figures of
Buddha, about 90 feet high. In the space in front of
these statues there is a place erected for the quinquennial60
assembly. Every year at the autumnal equinox, during
ten several days, the priests assemble from all the country
in this place. The king and all his people, from the
highest to the lowest, on this occasion abstain from public
business, and observe a religious fast ; they listen to the
* So I think the pas probably means a " pair " or
translated. It is not the mountain "couple;" cJmu-hu means "sup-
divided by a stream, but t1 , Off (lej)eiident on, the bri^ht-
:.ts which stand on the slope ness of the sun." The title, there-
of the mountain. Thr> mountain, fore, would be "bright -sin
-lope to the north pair," referring, of course, to their
or south, and the convents stni 'n<j the eastern and |
east and west of one another, with 1
a stream bet *• I do not think there are two
* That is called the Eastern the text M
:id the \\Yj-tern «.: • .pii^itely .>
"Chan /- "; Calle.l Pa,',,
in ' 1 \>y
translate. -JuL See note 1 76 inf.
22 RECORDS OF WESTERN COUNTRIES. [BOOK i.
sacred teachings of the law, and pass the days without
weariness.
In all the convents there are highly adorned images of
Buddha, decorated with precious substances and covered
with silken stuffs. These they carry (on stated occasions)
in idol-cars, which they call the " procession of images."
On these occasions the people flock by thousands to the
place of assembly.
On the fifteenth and last day of the month the king,
of the country and his ministers always consult together
respecting affairs of state, and after taking counsel of the
chief priests, they publish their decrees.
To the north-west of the meeting-place we cross a
river and arrive at a convent called '0-she-li-ni.67
The hall of this temple is open and spacious. The
image of Buddha is beautifully carved. The disciples
(religious') are grave and decorous and very diligent in
their duties; rude and rough (men)68 come here together;
the aged priests are learned and of great talent, and so
from distant spots the most eminent men who desire to
acquire just principles - come here and fix their abode.
The king and his ministers and the great men of the
realm offer to these priests the four sorts of provision,
and their celebrity spreads farther and farther.
The old records say : " A former69 king of this country
worshipped the ' three precious ' ones.70 Wishing to pay
homage to the sacred relics of the outer world, he in-
trusted the affairs of the empire to his younger brother on
the mother's side. The younger brother having received
such orders, mutilated himself in order to prevent any
evil risings 71 (of passion). He enclosed the mutilated
67 '0-8?ic-li-ni, according to the ra I translate the symbol sienby
Ch. text, means "extraordinary" or " former " or " previous ;" not by
"unique;" it may possibly be in- "first "or "the first." It appears
tended for Asudharana, to refer to a past king, indefinite as
w So it seems to mean, fci tat to time.
piny ski, " criminals and rude (men) 70 Buddha, the law, the community,
cume together here.1' 71 Or, " evil suspicions."
BOOK i.] K'W-CHI— KUCHA. 23
parts in a golden casket, and laid it before the king.
' What is this ? ' inquired the king. In reply he said,
' On the day of your majesty's return home, I pray you
open it and see.' The king gave it to the manager of his
affairs, who intrusted the casket to a portion of the king's
bodyguard to keep. And now, in the end, there were cer-
tain mischief-making people who said, 'The king's deputy,
in his absence, has been debauching himself in the inner
rooms of the women.' The king hearing this, was very
angry, and would have subjected his brother to cruel
punishment. The brother said, 'I dare not flee from
punishment, but I pray you open the golden casket.' The
king accordingly opened it, and saw that it contained a
mutilated member. Seeing it, he said, 'What strange
thing is this, and what does it signify ? ' Replying, the
brother said, 'Formerly, when the king proposed to go
abroad, he ordered me to undertake the affairs of the
government. Fearing the slanderous reports that might
arise, I mutilated myself. You now have the proof of
my foresight. Let the king look benignantly on me.'
The king was filled with the deepest reverence and
strangely moved with affection ; in consequence, he per-
mitted him free ingress and egress throughout his palace.72
"After this it happened that the younger brother, going
abroad, met by the way a herdsman who was arranging
to geld five hundred oxen. On seeing this, he gave him-
self to reflection, and taking himself as an example of
what they were to suffer, he was moved with increased
compassion, (and said), 'Are not my present sufferings 73
the consequence of my conduct in some former condition
of lift- ' II" forthwith desired with money and precious
! to redeem this herd of oxen. In consequence of
.';t of love, he recovered by degrees from mutilation,
and on this account he ceased to enter the apar
»men. The king, filled wi:h wonder, a>U-d him the
\lace of the 73 mutilated form.
women, " the- hai
24 RECORDS OF WESTERN COUNTRIES. [BOOK I.
reason of this, and having heard the matter from be-
ginning to end, looked on him as a 'prodigy' (khi-teh),
and from this circumstance the convent took its name,
which he built to honour the conduct of his brother and
perpetuate his name."
After quitting this country and going about 600 li to
the west, traversing a small sandy desert, we come to the
country of Poh-luh-kia.
POII-LUH-KIA [BALUKA OR AKSU].
(Formerly called Che-meli or Kih-mch.)''*
The kingdom of Poh-luh-kia is about 600 li from
east to west, and 300 li or so from north to south.
The chief town is 5 or 6 li in circuit. With regard
to the soil, climate, character of the people, the customs,
and literature (laws of composition), these are the same
ns in the country of K'iu-chi. The language (spoken
language) di tiers however a little. It produces a fine sort
of cotton and hair-cloth, which are highly valued by
neighbouring (frontier) countries.
There are some ten saiujlidrdmas here; the number
of priests (priests and followers) is about one thousand.
These follow the teaching of the "Little Vehicle," and belong
to the school of the Sarvastivadas (Shwo-yih-tsai-yu-po).75
74 Kih-mch doubtless represents 75 The school of the Sarvastiva-
the A'yu-M'.i of Julien (see the Me- das ; one of the early schools of
moire Analytique by V. St. Martin, Buddhism, belonging to the Little
Mem. s.l. Contr. Occid, tom.ii. p. 265); Vehicle, i.e., the Hinayana, or the
it \v;\s formerly the eastern portion imperfect mode of conveyance. This
of the kingdom of Aksu. The name early form of Buddhism, according
Poh-lu-kia or Baluka, is said to be to Chinese accounts, contemplated
1 from a Turkish tribe which only the deliverance of a portion of
"in the fourth century of our era the world, viz., the Sangha or so-
occupied the north-western parts of ciety ; the Mahayana or complete
Kansu." — Ibid. p. 266. The modern (great) mode of conveyance, on the
town of Aksu is 56 geog. miles E. other hand, taught a universal de-
from Ush-turfan, in lat. 41° 12' N., liverance. The Sarvastivadas be-
long. 79° 30' E. Aksu is 156 Eng. lieved in "the existence of things,"
miles in a direct line W.S.W. from opposed to idealism. Burnouf, In-
Kucha, which is in lat. 41° 38' N., trod. (2d edit.), p. 397; Vassilief,
long. $j°25'E. on Col. Walker's map. Bouddh., pp. 57, 78, 113, 243, 245.
BOOK I.]
POH-L UH-KIA -A KS U.
Going 300 li or so to the north-west of this country,
crossing a stony desert, we come to Ling-shan76 (ice-
mountain). This is, in fact, the northern plateau of the
T'sung-ling range,77 and from this point the waters mostly
have an eastern flow. Both hills and valleys are filled with
snowpiles, and it freezes both in spring and summer ; if it
should thaw for a time, the ice soon forms again. The
roads are steep and dangerous, the cold wind is extremely
biting, and frequently fierce dragons impede and molest
travellers with their inflictions.78 Those who travel this
road should not wear red garments nor carry loud-sound-
ing79 calabashes. The least forgetfulness of these precau-
tions entails certain misfortune. A violent wind suddenly
rises with storms of flying sand and gravel; those who
encounter them, sinking through exhaustion, are almost
sure to die.
Going 400 li or so, we coine to the great Tsing lake.80
"6 Ling-shan, called by the M<>n-
r-aola," with the same
meaning. — V. de St. Martin, p.
266.
77 I translate it thus, because it
agrees with Hwui-lih's account in
the Life of Hiuen Tsiang, although
it may also be rendered "this is
(or, these mountains are) to the
north of the T'sung - ling. The
waters of the plateau," &<x The
Mountains are referred
to in the Twelfth IJook ; they are
called T'sung, either been;
! md pn. <!';<•• - :i -i. :it quantity of
(t'sini'j), or b* .
blue (green f) colour of the moun-
ies. On the south they join
the great Snowy Mountains ; on the
iK.rth th«-y reach to the "hot-sea,"
•• Tsing lake, of wl.
•hat the Icy
.'them plateau of
hich feed the
Tarim eir rise here.
. xl. p.
}'* Onu, p. xl.
:M or cal
alluded to are the sand and gravel
storms, referred to below.
79 Or, it may be ' ought not to
carry calabashes nor shout loudly."
Perhaps the reason why calabashes
are forbidden is that the water
freezing in them might cause them
to burst with a loud sound, which
would cause the "snow piles" to
fall. Why " red garments " should
be interdicted is not so plain, un-
less dragons are enraged by that
colour.
80 The Tsing (limpid) lake is the
same as Issyk-kul, or Temurtu. It
is 5200 feet above the sea-level. It
the hot sea," not
becaus- :•* are warm, but
because when viewed from the Ice
Mountain, it appears hot 1"
. (,ii"t<- in th-- Life <>!
Tsiang). The dir<
.
is about I lo to tli.;
• •ast Con' M.-id.-r,
Med. Geog., note 57, p. 37 ; J-
1'p. 318 ff.,
voL xl. pp. 250, 3i4, 375 j</;, 449.
26 RECORDS OF WESTERN COUNTRIES. [BOOK i.
This lake is about loooli in circuit, extended from east to
west, and narrow from north to south. On all sides it is
enclosed by mountains, and various streams empty them-
selves into it and are lost. The colour of the water is a
bluish-black, its taste is bitter and salt. The waves of
this lake roll along tumultuously as they expend them-
selves (on the shores). Dragons and fishes inhabit it to-
gether. At certain (portentous) occasions scaly monsters
rise to the surface, on Vhich travellers passing by put up
their prayers for good fortune. Although the water
animals are numerous, no one dares (or ventures} to
catch them by fishing.
Going 500 li or so to the north-west of the Tsing lake,
we arrive at the town of the Su-yeh river.81 This town
is about 6 or 7 li in circuit ; here the merchants from sur-
rounding countries congregate and dwell.
The soil is favourable for red millet and for grapes ;
the woods are not thick, the climate is windy and cold ;
the people wear garments of twilled wool.
Passing on from Su-yeh westward, there are a great
number82 of deserted towns ; in each there is a chieftain
(or over each there is established a chief) ; these are not
dependent on one another, but all are in submission to the
Tuh-kiueh.
From the town of the Su-yeh river as far as the Ki-
shwang-na83 country the land is called Su-li, and the
people are called by the same name. The literature
(written characters) and the spoken language are likewise
so called. The primary characters are few ; in the begin-
61 That is, the town of Su-yeh, khitai, on the river Chu. Conf.
situated on the river Chu or Chui. Bretschneider, Mcd. Geog., note 37,
Hwui-lih also calls it the town of p. 36 ; Chin. Med. 2'rav., p. 50,
JSu-yeh (k. ii. fol. 4 a). The same 114; Trans, Russ. Geog. Soc., 1871,
symbol (yeh) is used both in the Si- vol. ii. p. 365.
yu-ld, and the Life of Hiuen Tsiang. w Several tens.
The site of this town is not now ^ Kasanna (Jul.) It is the mo-
known (vid. V. de St. Martin, ut dern Kesh, in lat. 39° f N., long. 66°
sup., p. 271). It may be the present 50' E. In Eitel's Handbook (sub
Constantinovosl; or perhaps Bela- Kachania] it is said to be the region
ea^un, the capital of the Kara- near Kerinina. See note 116 inj'ra.
BOOK L] SU-YEH. 27
ning they were thirty M or so in number : the words are
composed by the combination of these ; these combinations
have produced a large and varied vocabulary.85 They have
some literature,86 which the common sort read together ;
their mode of writing is handed down from one master to
another without interruption, and is thus preserved. Their
inner clothing is made of a fine hair-cloth (linen) ; their
outer garments are of skin, their lower garments of
linen, short and tight.87 They adjust their hair so as to
leave the top of the head exposed (tliat is, they shave
the top of their heads). Sometimes they shave their hair
completely. They wear a silken band round their fore-
heads. They are tall of stature, but their wills are weak
and pusillanimous. They are as a rule crafty and deceitful
in their conduct and extremely covetous. Both parent
and child plan how to get wealth ; and the more they get
the more they esteem each other; but the well-to-do and
the poor are not distinguished; even when immensely
rich, they feed and clothe themselves meanly. The
strong bodied cultivate the land ; the rest (half) engage
in money-getting (business).
Going west from the town Su-yeh 400 li or so, we
come to the " Thousand springs."88 This territory is about
200 li square. On the south are the Snowy Mountains,
on the other sides (three boundaries) is level tableland.
The soil is well watered ; the trees afford a grateful shade,
and the flowers in the spring mouths are varied and like
84 So my copy has it : Julien M That is, Myn-bulak (Bingheul),
translates it thirty-two. a country with innumerable lakr-;
•* Literally, "the flowing forth — Kit. 1. " Myn-bulak lies to the
these has gradually : : >rth of the road from Aulie-ata to
large and varied." ii mountains to wlnVh
* " Some historical records" (Shu- it clings are the Urtak-tau. " The
. it may be, " they have book* Kirghizes, even now, coiiMtl. r M\n-
bulak to be the best place for MMH-
i* difficult passage seems to mer encampment 1>. t"...n t:
mean that they use linen as an jm.l tin- S\ r-1 -aria." "ll.n :
; that tin ir UJ.JXT good pasturage, with a dense and
garments (jacket* <>r jrrki; nt h« n>a-f, ami tin-re are nu-
of leatti* r ; th« ir IT. •- •< -h> > are of n : t-j'iings." — St'\
made short and tight. J. It. O\ .S<c., vol. >..
28 RECORDS OF WESTERN COUNTRIES. [BOOK I
tapestry. There are a thousand springs of water and
lakes here, and hence the name. The Khan of the Tuh-
kiueh comes to this place every (year) to avoid the heat.
There are a number of deer here, many of which are
ornamented with bells and rings;89 they are tame and
not afraid of the people, nor do they run away. The
Khan is very fond of them, and has forbidden them to
be killed on pain of death without remission ; hence they
are preserved and live out their days.
Going from the Thousand springs westward 140 or 150
li, we come to the town ofTa-lo-sse (Taras).90 This town
is 8 or 9 li in circuit ; merchants from all parts assemble
and live here with the natives (Tartars). The products
and the climate are about the same as Su-yeh.
Going 10 li or so to the south, there is a little de-
serted town. It had once about 300 houses, occupied by
people of China. Some time ago the inhabitants were
violently carried off by the Tuh-kiueh, but afterwards
assembling a number of their countrymen, they occu-
pied this place in common.91 Their clothes being worn
out, they adopted the Turkish mode of dress, but
they have preserved their own native language and
customs.
89 Probably the " rings " (hwan) low, and conf. Bretschneider's vain-
re fer to neck-collars. able note, Mcd. Geoy., p. 37, and
80 M. Viv. de St. Martin has Notes on Chin. Med. Trav., pp. 34,
remarked, in his Mtonoire Analytique 75, 114; Klaproth, Nouv. Jour.
(Jul., Mem., torn. ii. pp. 267-273), Asiat.,tom. xii. p. 283; Deguignes,
that the distance from Lake Issyk- Hist, des Huns, torn. ii. p. 500, torn,
kul to Taras or Tal as (which he places iii. pp. 219, 229; Yule's Cathay, p.
at the town of Turkistan, by the Jax- clxv. ; Wood's Oxus, p. xlii. ; Ru-
nrtes river), is too short by loooli; or, bruquis, in Rec. de Voy. et de Alton.,
in other words, that from Su-yeh to torn iv. pp. 279, 280.
the " Thousand springs " (Bingheul 91 The little deserted town alluded
or Myn-bulak), instead of 400 li, to in the text is named elsewhere
should be 1400 li. The same writer (St. Martin, Memoircs sur T Anntnie,
explains that in Kiepert's map of torn. ii. p. 118). We gather from
Turkistfin there is a locality called Hiuen Tsiang that the inhabitants
Myn-bulak in the heights above the were originally captives, carried off
town of Turkistfm, about a dozen from China by the Turks, who as-
Icagues east from it. This would sembled and formed a community
agree with the 140 or 150 li of Hiuen in this place.
Ttiiang. But see notes 93 and 95 be-
BOOK I.I
NU-CHIH-KIEN.
29
Going 200 li or so south-west from this, we come to the
town called Peh-sh wui (" White Water/') 92 This town
is 6 or 7 li in circuit. The products of the earth and the
climate are very superior to those of Ta-lo-sse.
Going 200 li or so to the south-west, we arrive at the
town of Kong-yu,93 which is about 5 or 6 li in circuit.
The plain on which it stands is well watered and fertile,
and the verdure of the trees grateful and pleasing. From
this going south 40 or 50 li, we come to the country of
Xu-chih-kien.
NU-CHIH-KIEN [XUJKEXD].
The country of Nu-chih-kien94 is ahout 1000 li in
circuit; the land is fertile, the harvests are abundant, the
plants and trees are rich in vegetation, the flowers and
92 The town called "White Water"
is the Isfijab of Persian writers ac-
cording to V. de St. Martin, p. 274.
98 The bearing south- west in this and
the preceding case from Turkistan
(if, with Julieii, we identified that
town with Taras) would take us over
the Jaxartes and away from Tash-
kand(Che-shi). In the tabular state-
ment given by St. Martin (p. 274)
the bearings and distances are as
follows :— From Ta-lo-sse to Peh-
fihwui, 200 li to the south ; Peh-sh wui
200 li southerly ; Kong-
yu to Nu-chih-kien, 50 li south;
Nu-chih-kicn to Che-shi, 200 li
! -lit the bearing from Taras to
. liite Water" (Peh-shwui- is
w>uth- west, and from the " Whit*'
' to Kong-yu ia again south-
v.. t. W.- have then a short dis-
tance of 50 li to the south
rhih-k: hich there are 200
•hkand. Working back
[Yishkand, which :i]>]>can to
be a err according
reach to about • Talax,
: of Turki-
rt&n. Tala*
no geog. miles from tl
be his Ta-lo-sse, then his route would
lie across the head waters of the
Karagati — a feeder of the Chu, and
of the Jar-su — an affluent of the
Talas, where we should place the
Thousand Springs. But Myn-bulak
is to the west of the Talas on the
way to Tersa (35 miles west of Aulie-
ata), which may be Ta-lo-sse. From
Tersa, on a river of the same name
which flows between Myn-lmhik and
the Urtak-taii hills, his route must
have been to the south-west, either
by Chemkent to T:\shkund — the
same route as was afterwards fol-
lowed by Chenghiz Kh;m ; or lie
must have gone over the Aksai hills,
on the road t«> Num.umMn. into the
valley of the Chatkal or Upper Chir-
chik, and so south -wot :m.l th«-n
^hkuiid. Mvn-lnilak,
however, is north
east. See S< • of tin-
country from Li kul to
Tashkaml in J«ur.
p. 410. :i£-yuhas not
been ascertain •-.!.
IrfaL—
tin, ].. 276,
xiii. p. 259. Uut the idcnti..
30 RECORDS OF WESTERN COUNTRIES. [BOOK i.
fruit plentiful and agreeable in character. This country
is famous for its grapes. There are some hundred towns
which are governed by their own separate rulers. They
are independent in all their movements. But though
they are so distinctly divided one from the other, they
are all called by the general name of Nu-chih-kien.
Going hence about 200 li west, we come to the country
of Che-shi (stony country).
CHE-SHI [CiLu].
The country of Che-shi95 is 1000 or so li in circuit.
On the west it borders on the river Yeh.96 It is con-
tracted towards the east and west, and extended towards
the north and south. The products and climate are like
those of Nu-chih-kien.
There are some ten towns in the country, each governed
by its own chief ; as there is no common sovereign over
them, they are all under . the yoke of the Tuh-kiueh.
From this in a south-easterly direction some 1000 li or so,
there is a country called Fei-han.
FEI-HAN
This kingdom is about 4000 li in circuit It is enclosed
by mountains on every side. The soil is rich and fertile,
of Taras in note 93 leads us to 160. It is in lat. 41° 19' N., long.
seek JSTu-chih-kien on the Chatkal, 69° 15' E., and in H. Moll's map
to the east of Tashkand. ( 1 702) is called Al-Chach, and placed
85 That is, Tashkand, which means 155 miles south-west from "Taras
in Turkish the "tower" or " resi- or Dahalan." Rawlinson identifies
dence of (task) stone " (V. St. Mar- Aidivos irvpyos with Tash-kurghin
tin, p. 276 n.), corresponding with the and with Kie-cha of Fahien. —
explanation in the text. Compare Jour. R. Geog. Soc., vol. xlii. p. 503.
Aitfwos irvpyos of Ptolemy, Geog., I. Yule, however, doubts this : Wood's
xi. 4, 6, xii. 1,3, 9, 10; VI. xiii. 2 ; Oxus, int. pp. xxxix., xl.
Ouseley, Orient. (Jcog., p. 269; Ley- w The River .Yeh, i.e., the Sihun,
den and Erskine's Memoirs of Baber Syr-daria, or Jaxartes.
(edit. 1826), pp. xl. 99, 102 ; De- m The distance, about 200 miles
guignes, Hist. G. des Huns, torn. ii. south-east of Tashkand, takes us to
p. 497, torn. v. pp. 26, 31 ; Hitter, the upper waters of the Jaxartes, the
Asien, vol. v. p. 570; Klaproth, actual Khanate of Khokand. The
Magaz. A fiat., torn. i. p. 31; and pilgrim did not himself go there, but
Bretschncider, Mcd. Gcoy., pp. 159, writes from report.
BOOK I.]
SU-TU-LI-SSE-NA.
it produces many harvests, and abundance of flowers and
fruits. It is favourable for breeding sheep and horses/
The climate is windy and cold. The character of the
people is one of firmness and courage. Their language
differs from that of the neighbouring countries. Their
form is rather poor and mean. For ten years or so the
country has had no supreme ruler. The strongest rule
by. force, and are independent one of another. They
divide their separate possessions according to the run of
the valleys and mountain barriers. Going from this
country98 westward for 1000 li or so, we come to the
kingdom of Su-tu-li-sse-na,
SU-TU-LI-SSE-XA [SUTRISIIXA].
The country of Su-tu-li-sse-na" is some 1400 or
1 500 li in circuit. On the east it borders on the Yeh river
(.laxartes). This river has its source in the northern
plateau of the Tsung-ling range, and flows to the north-
west; sometimes it rolls its muddy waters along in quiet,
at other times with turbulence. The products and cus-
98 Hiuen Tsjang did not go to
Ferghfmah. The symbol u.-ed is rhi,
.is will explain why the
• >f the Life of Hiuen
( Hwui-lih omits all mention of Ferg-
hanah, and takes tin- pilirri
from T.ishkand to Su-tu-li
1OOO li. So that in the text we are
<>n loooli (2OOrnil--s approxi-
mately) not from Khokand, but from
Taahkand. It must be .-
that the kingdom or <-..Miitr.
tu-H-Bse-na i« spoken of, n,.t
99 Sutriahna (8*1 , also
hhta, ai -iina is
ghanah and Samarkand."- v
Martin, p. 278. It i
•inij on the
Jaxarte* on the cant ; we may sup-
pose, therefore, that this river was
its eastern boundary. It is sail I
to be 1500 li in circuit ; we m UN-
place the western boundary, there-
fore, some 500 li to the west of
Khojend. This limit would meet
the requirements of the text, where
the country is described as reaching
1000 li west from Tashkand. Of
•
south-west. Tin- town of Sutrishna
i< now repre^.'iited |,y I'ra-Tape,
I'ratip; ihe. which :
40 miles south we>t from Khojend
and I oo miles soul 1 (from
Taahkan.lC
K.) Ti
1'ratiubi"-. < '
p. 261; ArianaAnt
. torn. ii. p]>. 2Oj,
206; 1'. ,'ilra, pp. xli, >). '
32 RECORDS OF WESTERN COUNTRIES. [BOOK i.
toras of the people are like those of Che-shi. Since it Las
had a king, it has been under the rule of the Turks.
North-west100 from this we enter on a great sandy
desert, where there is neither water nor grass. The road
is lost in the waste, which appears boundless, and only by
looking in the direction of some great mountain, and fol-
lowing the guidance of the bones which lie scattered
about, can we know the way in which we ought to go.
(SAMARKAND).
The country of Sii-mo-kien101 is about 1600 or 1700 li
in circuit. From east to west it is extended, from north
to south it is contracted. The capital of the country is
20 li or so in circuit. It is completely enclosed by rugged
land and very populous. The precious merchandise of
many foreign countries is stored up here. The soil is rich
and productive, and yields abundant harvests. The forest
trees afford a thick vegetation, and flowers and fruits are
plentiful. The Shen horses are bred here. The inhabi-
tants are skilful in the arts and trades beyond those of
other countries. The climate is agreeable and tempe-
rate. The people are brave and energetic. This country
is in the middle of the Hu people (or this is the middle
100 Here again there is no intima- der, Mcd. Gcog., pp. 27, 60, 162-
tion that Hiuen Tsiang traversed 165 ; Chin. Aled. Tj-ar., pp. 23, 38,
this desert. It is merely stated that 48, 76, 116 ; Palladius, Chinese Ac-
there is such a desert on the north- corder, vol. vi. p. 108 ; D'Herbelot,
west of the kingdom of Sutrishna. Bill. Orient., p. 738 ; Wilson's Ari-
It is the desert of Kizil-kum. There ana Antiq., p. 165; Yule, Marco
is no occasion, therefore, to change Polo, vol. L pp. 191 f., ii. pp. 456,
the direction given in the text. (See 460; Cathay, pp. cxxx, ccxliv, and
Julien's note in loco). Conf. Jour. 192 ; Jour. Hoy. As. Soc., N.S., vol.
K. Geog. Soc., voL xxxviii. pp. 435, vi. p. 93 ; Jour. Asiat., ser. vi. tom.
438, 445. ix. pp. 47, 70; Deguignes, Hist, dcs
101 Called in Chinese the Kang Huns, tom. iv. p. 49; Gaubil, //. dc
country, i.c., the peaceful or blessed Gentchiscan, p. 37 ; Sprenger, Post
country. Samarkand (lat. 39" 49' und Rcise Routcn, p. 20 ; Baber's
X., long. 67° 18' E.) is probably the Mem., p. xxxvL ; Ouseley, Orient.
NapaKavda of Arrian, Anab. Alex., Geog., pp. 232-238, 248-278; Jour.
lib. iii. c. 30, and iv. c. 5 ; Q. Curtius, R. Gcog. Soc., vol. xl. pp. 453-462.
lib. viii. c, I, 20; Ptol. Gcog. lib. Conf. the " Kang-dez " of the \\ndi-
vi. c. IF, 9; viii. 23, 10 ; Strabo, dad and Bundahii.
lib. xi. c. 11,4; couf. Bretschnei-
BOOK L] KIE-PO-TA-NA. 33
of the Hu).102 They are copied by all surrounding people
in point of politeness and propriety. The king is full of
courage. and the neighbouring countries obey his commands.
The soldiers and the horses (cavalry) are strong and nume-
rous, and principally men of Chih-kia.103 These men of
Chih-kia are naturally brave and fierce, and meet death as a
refuge (escape or salvation). When they attack, no enemy
can stand before them. From this going south-east, there
is a country called Mi-mo-ho.104
MI-MO-HO [MAGIIIAN].
The country' Mi-mo-ho105 is about 400 or 500 li in cir-
cuit. It lies in the midst of a valley. From east to west
it is narrow, and broad from north to south. It is like
Sa-mo-kien in point of the customs of the people and pro-
ducts. From this going north, we arrive at the country
K'ie-po-ta-na.106
K IE-PO-TA-XA [KEB£D].
The country of K'ie-po-ta-na107 is about 1400 or 1500
li in circuit. It is broad from east to west, and narrow
101 A term applied to the foreign- 106 The country of people in num-
gpeaking (Tartar) people by some bers.— Ch. Ed.
e authors. lt)7 This district of Kobud
103 These Chakas would seem to be k«"-t, Kebud, or Krshbud, is nan;, d
the people of Chaghanian, who were by the Arabian geographers (rid.
-.ice people. — Jour. V. de St. Martin. .lm»///-
! .". Soc., N.S., vol. vL p. 102.' ti'/uc, p. 2Si «, but its wtujition is n',.t
["be rice country.— Ch. I M. V. dfl St. Martin i
106 Here we observe a-am that it in a n-.rth-\v. strrly direction from
Ig did not
• simply gives a report of it. but his calculation is fouudrd on a
ace probably corresponds with : :i. Hitun 1
i (lat. 39° lit' Ji»t r<-c-k.'ii from this jilact- to K'iuh-
• li- shwang-ni kia, but from [
cast of Samarkand. — AL;ytI'(l(»rf. ^ is plain from t
]•:). l6l, 493 ; «'f the wonl hin<jt and also from
»*-., vol. \1. j>|). llwui-lih (p. 60). — Ou-
449-451, 460, 461; and vol. xliii. '/,.>•/., p. 2^} ; liaber's M
. with Fcdclicnko's map p
of th« district
:.. I. C
34 RECORDS OF WESTERN COUNTRIES. [BOOK I.
from north to south. It is like Sa-mo-kien in point of
customs and products. Going about 300 li to the west
(of Samarkand), we arrive at K'iuh-shwang-ni-kia.
K'lUII-SHWANG-NI-KIA [KASHANIA].
The kingdom of K'iuh-shwang-ni-kia108 is 140x5 or
1500 li in circuit; narrow from east to west, broad from
north to south. It resembles Sa-mo-kien in point of cus-
toms and products. Going 200 li or so west from this
country, we arrive at the llo-han country.109
HO-HAN [KUAN].110
This country is about 1000 li in circuit ; in point of
customs and products it resembles Sa-mo-kien. Going
west from here, we come, after 400 li or so, to the country
of Pu-ho.111
PU-HO [BOKHARA].
The Pu-ho112 country is 1600 or i/ooli in circuit; it is
broad from east to west, and narrow from north to south.
In point of climate and products it is like Sa-mo-kien,
Going west from this 400 li or so, we come to the country
Fa-ti.113
108 In Chinese " What country ?" say. Reinaud's Abitlfeda, int. pp.
Kashania, described as a beautiful ccxx-ccxxiv. ; Jaur. R. Gco<j. >'••«•.,
and important town of Sogdh, half vol. xlii. p. 502 n. ; Dannesteter's
way between Samarkand and Bok- Zend-Arcxttt, vol. ii. p. 67 n.
hura. This exactly suits the text, m Middle repose country.— Ch.
which places it 300 li (60 miles) west Ed.
of Samarkand.— Istakhri, Mordt- J12 Pu-ho is probably Bokhara;
mann's Transl., p. 131 ; Kdrisi, torn, the distance of course is too great,
ii. pp. 199, 20 1 ; Ouseley, Orient, unless we consider the reference to
Gcog ., p. 258 ; Abu'lfeda, Chora*, ct be to the limits of the country. The
Mavar. Dcsc., p. 48. symbols used by Hwui-lih are the
lw Eastern repose. — Ch. Ed. same as in the &i-yu-ki ; Julien has
110 The part of the river of Sogdh misled V. St. Martin by writing
(Zanxfshfm) which waters the terri- "Pou-kho." Conf. Jour.R. Geog. Soc.,
tory round Bokhara is called Kuan vol. xxxviii. p. 432 ; Baber's Mem.,
(V. de St. Martin, p. 282. We ob- p. 38 ; Moorcroft and Trebeck's
serve that Ifiuen Tsiang went to Travels; Wolff's Mission; &c.
Kashania, and there we leave him ; 113 Western repose country. — Ch.
the accounts now given are hear- Ed.
BOOK i.] HO-LI-SIH-MI-KIA—KHWARAZM*
35
FA-TI [BETiK].114
This country is 400 li or so in circuit. In point of
customs and produce it resembles Sa-mo-kien. From this
going south-west 500 li or so, we come to the country Ho-
li-sih-mi-kia.
HO-LI-SIII-MI-KIA [KllWARAZMJ.
This country lies parallel with115 the banks of the
river Po-tsu (Oxus). From east to west it is 20 or 30 li,
from north to south 500 li or so. In point of customs
and produce it resembles the country of Fa-ti; the lan-
guage, however, is a little different.
From the country of Sa-mo-kien110 going south-west
300 li or so, we come to Ki-shwang-na.117
114 Fa-ti is no doubt Ik'tik. The
distance from 1 'u - h< > in the textdiffers
from that giv.n l>y Hwui-lih ; the
latter gives looli, which is doubtless
correct. The whole distance from
Samarkand west to the Oxus would
thus be 1000 li, which corresponds
to 200 miles, the actual measure-
The importance of Betik is
1 from its being the most
u>ual place of passage over the river
t'V those going from Bukhara to
115 Ho-li-sih-rm-ka corresponds
with Khwarazm. It is the Kh..r-
.!.<., lib. .\i. c. 8 (p. 513),
1'liny, vi. ID. I'harasmanes, king
;i, came t<>
.\ith 1500 horsemen and said
il kingdom \\as " u--\t t«> til--
•Jii and the Ama-
zon women." — Arrian. A n<it>., lib. iv.
15; &•'. • », lih. iii. 03, 117 ;
Ptolenr (•. 12, 4; Q.
sub roc.; Baber,
[ng«Md&-iMri
• xti« towrtin Hwui lih. Tin-
ch'ntance 500 li is the same i;
ugRests
north -wtrt M the bearing, and add*
that Hwui-lih makes the distance
100 li (Memoire, p. 283, n. i). This
is a mistake. For notices respect-
ing the power of the Khwarizmian
empire and the proceedings of Chen-
Lrhi/. Khan in destroying it; — vid. R.
X. Douglas, LifeofJenyhi^ K/ntn, pp.
xv. seq. It is true that Hiuen Tsiang
says that Khwarazm runs parallel
to both banks of the Oxus. But as
Hwui-lih says it is boundi-d on the
• a-t by the Oxus, I think the sym-
1>»1 liitny (two) is a mistake for si
(west), in which case th<- text would
make the country paralk-1 to the
uk i«f thf ( 'xus.
116 Th«- pilgrim now takes us back
to thf i-oiiiilrij uf Samarkand ; In-
tfl 300 li in a south-west di-
niiiLT, I
think, is from Kasluuiia, where we
:n : this \vas ] .1 . .1 .alily til-'
:i limit of thf kingdom of
Samail.i:.'!. l\' h ••!• Shahr-sabz
(39° 2' N., 66° 53' K.) li
mil< s.
Baber's Memoirs, pp. 36 nf
p. 460 ;
i^toriant.— t'A. L'd.
36 RECORDS OF WESTERN COUNTRIES. [BOOK L
Kl-SHWAXG-NA [KESIl].118
This kingdom is about 1400 or 1500 li in circuit; in
customs and produce it resembles the kingdom of Sa-
mo-kien.
From this place going south-west 200 li or so, we enter
the mountains ; the mountain road is steep and precipitous,
and the passage along the defiles dangerous and difficult.
There are no people or villages, and little water or vegeta-
tion. Going along the mountains 300 li or so south-east,
we enter the Iron Gates.119 The pass so called is bordered
on the right and left by mountains. These mountains are
of prodigious height. The road is narrow, which adds to
the difficulty and danger. On both sides there is a rocky
wall of an iron colour. Here there are set up double
wooden doors, strengthened with iron and furnished with
many bells hung up. Because of the protection afforded
to the pass by these doors, when closed, the name of iron
is given.
Passing through the Iron Gates we arrive at the country
118 Hwui-lihalsogivesKi-shwang- Yule's Marco Polo (book i. cap. iv.),
na as the name of this country (conf. vol. i. pp. 52 and notes, pp. 55-58 ;
V. St. Martin, Memoire, p. 283, n. and vol. ii. pp. 494, 495, 537. M.
3. V. de St. Martin (Memoire, p. 284)
119 The iron gates, Kohlugha or says that the pilgrim " indicates the
Kalu^ah (Mong. "a barrier"), a beginning of the mountains at 2OO
mountain pass about 90 miles south- li to the south-east of Ki-shwang-na,
south -east from Samarkand, 50 miles and the defile properly so called at
south - south-east from Kesh, and 8 300 li farther on, in the same di-
miles west of Derbent, in lat. 38° II7 rection." But this is not so; the
N., long. 66° 54' E. first bearing is south-west, then
The distance and bearing from Kesh through the mountains in a south-
given in the text is south-west 200 east direction. For a notice of the
li + south-east 300 li, which would Irongate pass, in connection with
give about the right distance in a Chenghiz Khan, see Douglas, u. s., p.
straight line. These Iron Gates 66. Conf. Baber's Mem., pp. xxxvi.
are marked on the Chinese maps; 132; Gaubil, Hist, de (Jcntchiscan,
they are called tich men to, i.e., the p. 257 ; P. de la Croix, Hist, de Ti-
iron-gate-island (or eminence) from murbec, torn. i. pp. 33, 62, &c. ; £d-
which the Muh-ho (Amu) flows, risi, torn. i. p. 484 ; Wood's Oxus,
There has been some confusion be- Yule's int., p. Ixi. ; Markham's Cla.
tween this place and the iron gates vijo, p. 122; Bretschneider, Chin-
at Derbend on the Caspian, called Med. Trav.,p. 41 and n. ; Alcd. Gcog.t
by the Turks Demir Kapi ; compare p. 61.
BOOK I.]
TU-HO-LO—TUKHARA.
37
of the Tu-ho-lo.120 This country, from north to south,
is about 1000 li or so in extent, from east to west 3000
li or so. On the east it is bounded by the T'sung-ling
mountains, on the west it touches on Po-li-sse (Persia),
on the south are the great Snowy Mountains, on the
north the Iron Gates.121 The great river Oxus flows
through the midst of this country in a westerly direction.
For many centuries past the royal race has been extinct.
The several chieftains have by force contended for their
possessions, and each held their own independently, only
relying upon the natural divisions of the country. Thus
they have constituted twenty-seven states,122 divided by
natural boundaries, yet as a whole dependent on the Tuh-
130 Formerly written by mistake
To-fo-lo.
he country here described as
Tu-ho-lo is the Tukhara of Sanskrit,
and the T<>kh;irist;m of the Arabian
geographers. It corresponds with
the Ta-hia of Sze-ma-t'sien. Ta-hia
is generally identified with Baktria,
but the limits of Baktria are not de-
fined, except that it is separated from
Sogdhiana by the Oxus. X<> d<ml>t
this land of Tukhfira was that in-
habited by the Tokhari, who were
iurs to the Dahae, both of
them mountain tribes (see th
tion discussed Jour. R. As. Soc., N.S.,
vol. vi. pp. 95, 96). Mr.
mill has given the substance of Sze-
n's account of Ta-hia and
the surrounding tribes (Jour. /.'. .!>.
.1. xiv. pp. 77 ff».
to be observed, howt-vi-r. th.-t*
:i Hpeaking of the Turku,
h-chi anil \
had overrun this part of Central
Asia, uses different syml* '
In the first
caae the p- '-ruled Tuh
called '. The land of "tin-
not IK;
'••(I with the people
Tuh-kiiu-h • nu or Kara-
nirus — although it was aft* •
overrun by them. See n. 62 supra.
For notices of the Tokhari (v.I.
Takhari) consult Strabo, Gcoy., lib.
xi. cap. 8. 2 (p. 51 1) ; Pliny, lib. vi.
c. 17, 20; Amm. Marcell., xxiii. 6,
57; Ptol., Geoff., lib. vi. c. n, 6;
Justin, xlii. 2 ; Lassen, Ind. Alt. (2d
ed.), vol. i. pp. 1019, 1023; Ritter,
Asicn, vol. v. p. 701, vii. p. 697 ;
Jour. Jt. As. £uc., vol. xix. p. 151 ;
Rawlinson's Herodotus, vol. iv. pp.
45, 46; Bretschneider, Mcd. (>«•,/.,
p. 170. Tushara (snowy, frigid) and
Tushkiira are used as equivalents
of Tukhiira ; Wilson, VifJtnu Pur.
(Hall), vol. ii. p. iS6, vol. iv. p. 203 ;
Mu/ia/Jiurtitd, ii. 1850, iii. 1991,
12,350, vi. 3652 ; Jlnrirtnhya, v. 311,
xiv. 784, ex iii. 6441 ; 2>rif«--
Iv. 22, xvi. 6 ; Jour. L.
Soc., voL xlii. p. 498. Tu-ho-lo mi^ht
phonetically represent Tur, and so
indicate tlie oriLrin of Tnnin, the
to \vhieh \\'iiford assigned
I ukhfiras.
m So also the Cn-cks wln-n they
took posses-sion of I'.aktri.-v <li\ i.lcd it
into snt : of \\hicli.
:.-! Ti:ri\:i, tli-- P;irthi:\ns
: from l-'ukratiilrs. — Str.-itio,
niini'-
roua c-
period in I'.aktria prolalily
an nn-
di\iil.«l l'-:iktri:in kin-'lou..
. 160.
38 RECORDS OF WESTERN COUNTRIES. [BOOK r.
kiueh tribes (Turks). The climate of this country is
warm and damp, and consequently epidemics prevail.
At the end of winter and the beginning of spring rain
falls without intermission; therefore from the south of
this country, and to the north of Lamghan (Lan-po), dis-
eases from moisture (moist-heat) are common. Hence
the priests retire to their rest (rain-rest) on the sixteenth
day of the twelfth month, and give up their retirement
on the fifteenth day of the third month. This is in con-
sequence of the quantity of rain, and they arrange their
instructions accordingly. With regard to the character
of the people, it is mean and cowardly ; 123 their appear-
ance is low and rustic. Their knowledge of good faith
and rectitude extends so far as relates to their dealings
one witli another. Their language differs somewhat from
that of other countries. The number of radical letters
in their language is twenty-five ; by combining these
they express all objects (thincjs) around them. Their
writing is across the page, and they read from left to
right. Their literary records have increased gradually,
and exceed those of the people of Su-li. Most of the
people use fine cotton for their dress ; some use wool. In
commercial transactions they use gold and silver alike.
The coins are different in pattern from those of other
countries.
Following the course of the Oxus as it flows down from
the north, there is the country of Ta-mi.
TA-MI [TERMED].
This country124 is 600 li or so from east to west, and 400
li or so from north to south. The capital of the country
13 So Sze-ma-t'sien describes the ber's Memoirs, int., p. xxxv. ; Bret
iople of Ta-hia : " There was no Schneider, Mcd. Gcoy., pp. 57, 167
supreme ruler ; eaoh city and town Deguignes, Ifistoire dcs Huns, torn
people of Ta-hia : " There was no Schneider, Mcd. Gcoy., pp. 57, 167
supreme ruler ; eaoh city and town Deguignes, Ifistoire dcs Huns, tore
elected its own chief. Its soldiers ii. p. 328 ; Yule, Cathay, p. ccxxxv
were weak and cowards in battle, fit Edrisi, tome i. p. 273 ; Jour. Asiat.
only for traders." (Kingsmill,foc.cit.) ser. vi. tome v. p. 270; Jour. R.
1-4 Termed or Termiz, on the north Gcoy. Soc., vol. xxxvi. p. 263; vol.
bank of the Amu-daria. Conf. Ba- xlii. p. 510.
BOOK I.]
HWUH-LO-MO—GARMA.
39
is about 20 li in circuit, extended from east to west, and
narrow from north to south. There are about ten sanghd-
rdmas with about one thousand monks. The stdpas and
the images of the honoured Buddha are noted for various
spiritual manifestations. Going east we arrive at Ch'i-
ngoh-yen-na. 125
CH'I-XGOH-YEX-NA
This country extends about 400 li from east to west,
and about 500 li from north to south. The capital is
about i o li in circuit. There are some five sahghdrdmas,
which contain a few monks.
lo-mo.
Going east we reach Hwuh-
HwCu-LO-MO127 [GAEMA].
This country is some 100 li in extent from east to west,
126 Before entering on this excur-
sus, it will be better to explain
Hiuen Tsiang's actual route. From
a comparison of the text with the
narrative of Hwui - lih, it will be
seen that, after leaving the Iron
gates, and entering Tukhara, he
proceeded across the Oxus to the
country called Hwo. This almost
certainly is represented by Kunduz,
on the eastern bank of the Surkh-ab.
Here he met with the eldest son of
the Khan of the Turks. This prince
had married the sister of the king
• -chang, from whom Hiuen
Tsiang had letters of recommenda-
After some delay the pilgrim
proceeded, in company with some
priests from Balkh, to that city
(Po-ho). Here he remained exa-
mining the sacred relics of his re-
ligion for some days. Fr.»iu this h«-
departs southwards along the J'.ulkh
> Dara-gaz, and then
ing the mountains, he proceeds still
irds to Bamiyan. So that of
all th- ixt the
Oxus ami tht- Hindu Ku-h, Hiu-n
Tsiang <>nlv Inn. 1 Hwo
This is gathered not only fi
records found in Hwui-lih, but also
from the use of the symbol hiii'j.
The excursus begins from Termed,
at which point he probably crossed
the Oxus, and proceeds, as the text
says, along the northern flow of the
river.
126 Chaghanian, or SaghaniSn, pro-
bably corresponds with Hissar, on
the Karateghin (or northern) branch
of the Oxus, as the text says ; the
town is in lat. 38° 29' N., long. 69°
1 7' E. It included the valley of the
Surkhan and Upper Kafirnahan.
J«ur. ]{. As. Soc., N.S., vol. vi. p. 96 ;
Baber's Mem., p. xxxv. ; Ouseley,
Or. Geofj., p. 277 ; Edrisi, toni. i. j>.
4So; Wood's Oxus., Yule's int., p.
Ixii ; Ocean Highways, 1876, p. 328.
From the eastern direction
given we should expect the river to
bend eastwards ; we find it does so.
There can be little question, there-
for,-, that Colonel Yule is right in rc-
Hwuh -lo mo to Garma, th<-
capital ^liin district, on
thr Surkh-al) or Vakhsh. Jmir. li.
As. Soc., N.S., vol. vi. j>. 90 .
/. -Soc., vol. xli. pp. 338 ff ;
Qntt, p. 1\\. : V. de St.
Martin illy id'lit;
with bhaUuinan 1 i
40 RECORDS OF WESTERN COUNTRIES. [BOOK i.
and 300 li from north to south. The capital is about 10 li
in circuit. The king is a Turk of the Hi- su tribe. There
are two convents and about one hundred monks. Going
east128 we arrive at the Su-man country.
SU-MAN [SUMAX AND KULAB],
This country extends 400 li or so from east to west, and
100 li from north to south. The capital of the country is
1 6 or 17 li in. circuit; its king is a Hi-su Turk. There
are two convents and a few monks. On the south-west
this country borders on the Oxus, and extends to the
Kio-ho-yen-na country.
KIO-HO-YEN-NA [KUBADIAN].
From east to west it is 200 li or so in extent ; from north
to south 300 li or so. The capital is 10 li or so in circuit.
There are three convents and about one hundred monks.
Still eastward is the country of Hu-sha.
HU-SHA 129 [\VAKIISII].
This country is about 300 li from east to west, and
500 li or so from north to south. The capital is 16 or
17 li in circuit. Going eastwards we arrive at Kho-
to-lo.
KHO-TO-LO 13° [KIIOTL].
This kingdom is 1000 li or so from east to west, and
128 This expression "going east" extending to Kubadian (Kio-ho-
need not imply that the country in- yen-na), which lies between the
dicated lies to the eastward of the Kafirnahan and Wagesh rivers, —
last named, but that it is eastward the town of Kubadian being in
of the line of advance, which would lat. 37° 21' N.,'long. 68° 9' E., 57
in this case be the northern branch miles N.N.E. of Khulm. Jour. R.
of the Oxus. Hence this country of Geog. Soc., vol. xlii. pp. 456, 509 n.
Human, which has been identified 129 Hu-sha is no doubt Wakhsh,
with the Shumau of the Arab geo- which lies to the north of Shuman
graphers (fidrisi, torn. ii. p. 203 ; and Khotlan. Conf. Jour. R. Geog.
Abulfeda, Chor. et Mavar., p. 38 ; /Soc., vol. xl. p. 143.
Ouseley, Or. Geog., p. 277), is said 13° Kho-to-lo is represented by
to have the Oxus on the south-west, Khotl or Khotlan, the Kutl of
BOOK I.]
A7 U-MI-TO—K UMIDHA .
the same from north to south. The capital is 20 li or so
in circuit. On the east it borders on the T'sung-ling
mountains, and extends to the country of Kiu-mi-to.
KlU-MI-TO [KUMIDIIA,131 OR DARWAZ AND
This country extends 2000 li from east to west, and
about 200 li from north to south. It is in the midst of
the greatT'sung-ling mountains. The capital of the coun-
try is about 20 li in circuit. On the south-west it borders
on the river Oxus ; m on the south it touches the country of
Shi-ki-ni.133
Passing the Oxus on the south,134 we come to the
kingdom of Ta-mo-sih-teh-ti,135 the kingdom of Po-to-
KJrisi, and is described in the text
as stretching eastward to the T'sung-
ling mountains (Pamir), and bor-
dered on the south by the valley of
the Komi'dai, or plain of Kurgan-
: : < I lower valley of the Vakhsh.
It would thus correspond with the
country to the north-east of Kulfib.
Conf. Deguignes, 11. dcs Hunt, torn.
v. p. 28 ; Bretschneider, Med. Geoy.,
p. 170 n. ; Ouseley, Orient. Geoj.,
pp. 239, 276.
131 Kiu-mi-to would correctly be
restored to Kumidha, which natur-
nlly represents the country of the
;;ii of Ptolemy (Gcuy., lib. vi.
c. 12, 3, c. 13, 2, 3; lib. vii. c. I, 42),
through which the ancient caravans
travelled eastward for silk. It corrc-
• ith Darwaz (the gate), or the
••f Rasht. See Jour. Jt. A*
Soc., N.S., vol. vi. pp. 97, 98 ; Jour.
A riot., ser. vL torn. v. p. 270 ;
torn, i. p. 4Sj ; Jour. At. S.
Jlcng., voL xvii. pt. ii. p. 15 ; Wood's
Ozu«, pp. xxxix, Ixxv, 248, 249;
. vol. xli. p. 339 ;
Proc. R. G. S., vol. i. (1879) ]
1M The chief town of DarwA»—
utill called I i khum
—is on tli' j or south
branch of th -h run* just
within the south-west limit of the
district. Proc. R. Gcog. Soc., vol. iv.
( 1 882), pp. 41 2 ff. ; Jour. R. Gcog. Soc.,
vol. xlii. pp. 458, 471, 498. KosMn
lies to the south-east of Darwitz and
between it and Shignan, and on the
northern branch of the river which
joins the Panja near Bartang.
133 Shi-ki-ni has been identified
with Shignan or Shakhnan by Cun-
ningham and Yule. — /. R. As. Soc.,
N.S., vol. vi. pp. 97, 1 13 ; /. R. Gcog.
Soc., vol. xlii. p. 508 n. ; /. As. S.
JBeng,, vol. xvii. pt. ii. p. 56 ; Wood's
Oxus, pp. 248, 249. Edrisi has Sak-
nia, torn. i. p. 483.
134 That is, to the south of the
Amu or Panja. The pilgrim having
>d the districts first in a
northerly direction, then east of the
main stream, now leaving the valley
of the Shignfm, which runs along
the northern side of the Panja, he
recounts the names of districts to
the south of that riv r.
m Ta-mo-aih-teh-ti was rcston-il
doubtfully to Tamasthiti by
.fulii-n. It is the Tcnuist.it of the
Arab geographers, one sta,«- fmm
the famous stone bridge on the
.ib or Surkli-.;
Khutl.--./
i. p. 508 n. See
also Wood's OJCUK, pp. Ixxi, 260;
RECORDS OF WESTERN COUNTRIES. [BOOK i.
chang-na,136 the kingdom of In-po-kin,137 the kingdom of
Kiu-lang-na,138 the kingdom of Hi-mo-to-lo,139 the king-
dom of Po-li-ho,140 the kingdom of Khi-li-seh-mo,141 the
kingdom of Ho-lo-hu,142 the kingdom of 0-li-ni,143 the
kingdom of Mung-kin.144
Going from the kingdom of Hwo (Kunduz) south-east,
Istakhri, pp. 125, 126, and Gardi-
ner's 'Memoir' in Jour. At. £oc.
Bengal, vol. xxii. pp. 289, 291.
Julien has made a mistake (Me"m.
t. ii. p. 201) in giving the width of
the valley at 400 or 500 li ; it should
be 4 or 5 li, according to the India
Office Library copy. It would
thus be a valley some 300 iniKs
long, and about a mile wide. On
Captain Trotter's map the long
valley of Wakhiin extends through
more than two degrees of longitude,
viz., from 72° to 74° 30' E. long. ;
but following the winding of the
river it might probably approach the
length assigned by Hiuen Tsiang.
See also Yule, u. *. pp. 111-113.
138 Po-to-chang-na. This repre-
sents Badakshan, celebrated for its
ruby mines. For an interesting ac-
count of this country, its inhabitants,
and their character, see Wood's Oxus,
pp. 191 seq.; conf. Jour. R. Geog. Soc.,
vol. xxxvi. pp. 252, 260, 265, 278 ;
vol. xxxvii. pp. 8, 10 ; vol. xl. pp.
345. 393 ; vo1- xlii- PP- 440 ff-J vol.
xlvi. pp. 278, 279.
137 In-po-kin, probably Yamgan,
the old name of the valley of the
Kokcha, from Jerm upwards. — Yule.
133 Kiu-lang-na represents Kurdn,
a name applied to the upper part of
the Kokch4 valley, about Lajward
(Wood). Celebrated for mines of
lapis -lazuli. — See Yule, u. 8.
139 Hi-mo-to-lo. This certainly
would correspond with Himatala,
the Chinese explanation being
" under the Snowy Mountains "
(Julma + tola). — Julien, Mem., torn. i.
p. 178. Colonel Yule has identified
it with Daraim, or, as it is other-
wise given, Darah-i-aim. (See his
remarks, Jour. R. As. Soc., N.S., vol.
vi. p. 108 j Wood's (Jjcus, p.
140 Po-li-ho must be in the neigh-
bourhood of the Varsakh river, a
tributary of the Kokcha. Wood, in
his map, has a district called Faro-
khar or Farkhar, which may repre-
sent Po-li-ho or Parika.
141 Khi - li - seh - mo is no doubt
Khrishma or Kishm, north of Fark-
har, and thirty-two miles east of
Talikan. Yule's Marco Polo, vol. i.
P. 163.
14i Ho-lo-hu represents Ragh, an
important fief in the north of Badak-
slmn between the Kokcha and the
Oxus (Yule).
143 0-li-ni. This, as Colonel Yule
says, "is assuredly a district on both
sides of the Oxus," of which the
chief place formerly bore the name of
Ahreng ; the Hazrat Imam of Wood's
map, 26 miles north of Kunduz.
Yule, u. s. p. 106 ; P. de la Croix,
II. de Timurbec, t. i. pp. 172, 175 ;
Institutes of Timur, p. 95.
1<M Mung-kin. Julien has by mis-
take given the circuit of this district
as 4000 li (Mem., torn. ii. p. 194),
instead of 400 li. This has been
observed by Colonel Yule (p. 105,
u. s.) It probably is represented by
the district from Talikan and
Khaniibad, and the valley of the
Furkhan, in the east of Kunduz or
Kataghan. This Talikan is the
Th&ikAn of the Arab geographers.
Marco Polo visited it. Ouseley,
Orient. Geog., pp. 223, 224, 230, 231 ;
Baber's Mem., pp. 38, 130; Yule's
Marco Polo, vol. L p. 160. Conf.
Burnes, Trav. in Bokhara, vol. iii.,
p. 8 ; Wood's Oxus, pp. Ixxxi, 156 ;
Bretschneider, Med. Geog., p. 195.
There is at district called Munjan, in
the south of Badakshan, between the
sources of the Kokcha and Gogar-
dasht.
BOOK I.] PO-HO-BALKH. 43
we come to the kingdom of Chen-seh-to,145 the kingdom
of 'An-ta-la-po 146 (Andarab), remarks concerning which
may be found in the return records.
Going south-west from the country of Hwo, we arrive
at the kingdom ofFo-kia-lang (Baghlan).
FO-KIA-LAXG [BAGHLAN].
Tii is country147 is 50 li or so from east to west, and 200
li or so from north to south; the capital is about 10 li in
circuit. Going south, we come to the country of Hi-lu-
s i h - m i n -kien (liui-samangan).
Hl-LU-SIH-MIX-KIKX [RtJi-SAMANGix].148
This country is about 1000 li in circuit, the capital
about 14 or 15 li. On the north-west it borders on the
kingdom of llo-lin (Khulm).
HO-LIX [KHULM].
This country is 800 li or so in circuit, the capital is
5 or 6 li in circumference ; there are about ten convents
and 500 monks. Going west, we come to the country of
Po-ho (Balkh).
PO-IIO [BALKII].
This country is about 800 li from east to west, and
400 li from north to south ; on the north it borders on
the Oxus. The capital is about 20 li in circuit. It is
143 Chen-seh to, for AWW<-*o, 34 miles south from Kunduz. Ouse-
lousta or K . p. 223 ; Jour. A'
tween TAHkAn ami Indar.'ib. As. Soc., N.S., vol. vi. p. ioi.
A district now known as Klu^t i* us In tin- nppi-r vallry of tlui
in Afghanistan, Koiith of t\, . inclu.lin^ tin- towns ..f
. iraiii, and Hailiak, fonnrrly
p. 311. call' .n, and ill Mint 4^ :
148 An-ta-la-po, i.r., AndarAb or West from i i.-r-ift.
; long. Travels, \»\. ii. p. 402 ; S;
69° 2 ; Pott
•ho southern Tr>ir,l& (i^-t «•»!.), vol. i. pp. 201-
r, about 205.
44 RECORDS OF WESTERN COUNTRIES. [BOOK I.
called generally the little Kaj agrih a.149 This city, though
well (strongly) fortified, is thinly populated. The pro-
ducts of the soil are extremely varied, and the flowers,
both on the land and water, would be difficult to enume-
rate. There are about 100 convents and 3000 monks, who
all study the religious teaching of the Little Vehicle.
Outside the city, towards the south-west,150 there
is a convent called Navasafighftrftma, which was built
by a former king of this country. The Masters (of
Buddhism), who dwell to the north of the great
Snowy Mountains, and are authors of &dstras, occupy
this convent only, and continue their estimable labours
in it. There is a figure of Buddha here, which is lustrous
with (reflects tlic glory of) noted gems, and the hall in which
it stands is also adorned with precious substances of rare
value. This is the reason why it has often been robbed by
chieftains of neighbouring countries, covetous of gain.
This convent also contains (possesses) 151 a statue of Pi-
148 So I think it ought to be trans- 151 This passage seems to require
lated. It is called the " Little the use of a past tense, " this con-
Rfijagrfha " in consequence of the vent formerly (su) had ; " and so
numerous Buddhist sites in its Julien renders it. But it appears
neighbourhood, vying in that re- to me improbable, if the statue of
spect with the Slagadha capital. Vaisravana was in existence when
This is plainly intimated in the Life the foray was made, " in recent
of Hiuen Tsiang (Julien's trans., p. times," that it should have been
64), where the KMn says that " it lost or destroyed so soon afterwards,
is called the Little Rajagrlha : its Moreover, the symbol su has some-
sacred relics are exceedingly nume- times the sense of " a present con-
rous ; " the latter being the explana- dition " (as, for example, in the
tion of the former. On Balkh, see C'kuny Tuny, xiv. I, 2). Considering
Burnes, Travels (1st ed.)f vol. i. pp. the sentence which follows, where
237-240 ; Terrier, Caravan Journ., the interior of the SanghArdma is
pp. 206, 207 ; B. de Meynard, Lcs spoken of, I should prefer to think
Prairies d"0r, t. iv. p. 48 ; Diet, that su is a mistake for ts'ien ; they
G coy. -Hist, de Perse, p. 571 ; Jour, both have the meaning of "before"
Jt. Oeog. Soc., vol. xlii. p. 510; De or "formerly," but ts'icn also has
Herbelot, Blbl. Orient., p. 167; the sense of " in front of." In this
Hyde, Hist. RcL ret. Pcrs., p. 494 ; case the passage would run : " In
Yule's Marco Polo, vol. i. p. 158 ; front of the SanghArama there is a
Cathay, p. 1 79 ; Bretschneider, Mcd. figure of Vai^ravana Deva." This
Gcoy., p. 196; Chin Mcd. Trav., Deva was the protector of the con-
pp. 47, 1 1 7. vent, not so much that he was
150 Julien gives south • cast by Kubera, the god of wealth, as that
mistake. he was the guardian of the north.
BOOK i.] PO-HO-BALKH. 45
sha-men (Vaisravana) Deva, by whose spiritual influence,
in unexpected ways, there is protection afforded to the pre-
cincts of the convent. Lately the son of the Khan Yeh-hu
(or She-hu), belonging to the Turks, becoming rebellious,
Yeh-hu Khun broke up his camping ground, and marched
at the head of his horde to make a foray against this
convent, desiring to obtain the jewels and precious things
with which it was enriched.152 Having encamped his army
in the open ground, not far from the convent, in the night
he had a dream. He saw Vaisravana Deva, who addressed
him thus : " What power do you possess that you dare (to
intend) to overthrow this convent ? " and then hurling his
lance, he transfixed him with it. The Khan, affrighted,
awoke, and his heart penetrated with sorrow, he told his
dream to his followers, and then, to atone somewhat for his
fault, he hastened to the convent to ask permission to con-
fess his crime to the priests; but before he received an
answer he died.
Within the convent, in the southern hall of Buddha, there
is the washing-basin which Buddha used. It contains about
a peck,153 and is of various colours, which dazzle the eyes.
It is difficult to name the gold and stone of which it is
made.154 Again, there is a tooth of Buddha about an inch
long, and about eight or nine tenths of an inch in breadth.
Its colour is yellowish white; it is pure and shining.
Again, there is the sweeping brush of Buddha, made of the
This was perhaps the most northern " rebelling," then it would be Yeh-
Buddhist establishment in existence; hu-khan himself who is referred to.
at any rate, it was built for the con- I am inclined to think it must have
venience of northern priests. been the son, whose name was Ssc ;
15- This sentence may otherwise but the repetition of the name Yeh-
: "Lately the son of tin- hu-khan is perplexing. The symbols
Turk Yeh-hu-khan, whose name was ]» ; ond with th«- Turkish
Sse-yeh-hu-khan, breaking up his work in /<//-, camping ground or can-
camping ground," & \ is tonnn-nt.
in that HiuenTsiang m«t ,,M ua Teou, a dry mea
h hunting ;.T'
i Vie df llioucn Thtany, 1M This may mean— the golden*
p. 55). If the name of his son was like stone of which it is made has a
Sse-yeh • intibtlcM it is he difficult
ted to sack the Sangh- and stone are difficult to name,
arama. But if tst baa Uiu sense of
46 RECORDS OF WESTERN COUNTRIES. [BOOK i.
plant " Ka-she " (Jcdsti). It is about two feet long and
about seven inches round. Its handle is ornamented
with various gems. These three relics are presented with
offerings on each of the six fast-days by the assembly of
lay and cleric believers. Those who have the greatest
faith in worship see the objects emitting a radiance of
glory.
To the north of the convent is a stdpa, in height about
200 feet, which is covered with a plaster hard as 155 the
diamond, and ornamented with a variety of precious sub-
stances. It encloses a sacred relic (shc-li), and at times
this also reflects a divine splendour.
To the south-west of the convent there is a Vii<
Many years have elapsed since its foundation was laid. It
is the resort (of people) from distant quarters. There are
also a large number of men of conspicuous talent. As it
would be difficult for the several possessors of the four diffe-
rent degrees (fi*uits) of holiness to explain accurately their
condition of saintship, therefore the Arhats (Lo-hari), when
about to die, exhibit their spiritual capabilities (miraculous
poivers), and those who witness such an exhibition found
stdpas in honour of the deceased saints. These are closely
crowded together here, to the number of several hundreds.
Besides these there are some thousand others, who,
although they had reached the fruit of holiness (i.e., Arhat-
ship\ yet having exhibited no spiritual changes at the
end of life, have no memorial erected to them.
At present the number of priests is about 100; so irre-
gular are they morning and night in their duties, that it
is hard to tell saints from sinners.156
To the north-west of the capital about 50 li or so we
arrive at the town of Ti-wei; 40 li to the north of this
155 It may be "hard as the dia- idle," is for mi, which would qualify
mond," or "shining like the dia- hai in the sense of "absence of idle-
mond." ness." The passage would then
156 There is evidently a false read- read : " Morning and night there ia
ing here. I think the character >', an absence of idleness, but it isdiffi-
which, in connection with the follow- cult to conjecture who are saints and
ing character, hai, means "remiss and who net."
BOOKI.] TI-WEI AND PO-LI. 47
town is the town of Po-li. In each of these towns there is
a stdpa about three chang (30 feet) in height. In old days,
when Buddha first attained enlightenment after advancing
to the tree of knowledge,157 he went to the garden of
deer ; 158 at this time two householders 159 meeting him, and
beholding the brilliant appearance of his person, offered
him from their store of provisions for their journey some
cakes and honey. The lord of the world, for their sakes,
preached concerning the happiness of men and Devas, and
delivered to them, his very first disciples,160 the five rules
of moral conduct and the ten good qualities (shen, virtuous
rules).161 When they had heard the sermon, they humbly
asked for some object to worship (offer gifts). On this
Tathagata delivered to them some of his hair and nail-
cuttings. Taking these, the merchants were about to
return to their own country,162 when they asked of Bud-
dha the right way of venerating these relics. Tathagata
forthwith spreading out his Sanghdti on the ground as a
square napkin, next laid down his Uttardsanga and then
his Sankdkshikd ; again over these he placed as a cover
his begging -pot, on which he erected his mendicant's
staff.163 Thus he placed them in order, making thereby
137 This passage might perhaps i. p. 108 ; Beal, Rom. Legend, p.
also be rendered " after gazing with 236. The incident is also found
delight on the Bodhi tree." The gym- amongst the Amaravfiti sculptures
bol ttu has such a meaning, and it (Tree and Serp. Win-ship, pi. Iviii.
would be in strict agreement with fig. I, middle disc).
the legend. 183 Their own country wasSuvarna-
* That is, the garden at Banaras. bhumi or Burma.
138 Two merchant - lords (chany- 163 This translation differs from
chf). that of M. Julien. I take the OOQ-
iw "The very first to hear the struction thus : / .-.Y7//// kin cfii, "tak-
five," &c. ing his Han-hat i ; " : , "as
M1 That is, the five X'Ms and the a square napkin ""(/'-. fol.lin- it
l,ilder.<, 1'uli M>r, into this shape); I, HI. "lir placed it
sub tilam. The story of the two underneath." Tin- n-*t of the Ben-
merchants ftllndi-d 1" in the trxt is t«-nr<-. tin n. \\\\\ follow as 1 hav.-
one *• in the Buddhist translated it. Thf moininx \\\ •
legend. It will l><- found in SJM uco as a shrine for the rdics ^ivi-n <>n
Hardy's Mm ! ndtUiitm (2d this occasion is said to h.- the far-
ed.) pp. 186, 187, an.l not. ; also in f -dagun at Rfus
the ro-tho-hin'i tx<ni km>i, j». 167 ; As. AV.«r/Mr/,r.-», Vol. xvi., <p;
Bigandt-t, Li-jmd ,,f • rol Sp.-no- Manly, .}/. li. } p. 187 n.
48 RECORDS OF WESTERN COUNTRIES. [BOOK r.
(the figure of) a stilpa. The two men taking the order, each
went to his own town, and then, according to the model
which the holy one had prescribed, they prepared to build
a monument, and thus was the very first Stdpa of the
Buddhist religion erected.
Some 70 li to the west of this town is a Stdpa about two
chang (20 feet) in height. This was erected in the time of
Ka^yapa Buddha. Leaving the capital and going south-
west, entering the declivities of the Snowy Mountains,
there is the country of Jui-mo-to [Jumadh ?].
JUI-MO-TO [JUMADHA?].104
This country is 50 or 60 li from east to west, and 100 li
or so from north to south. The capital is about 10 li in
circuit. Towards the south-west is the country of II u-
shi-kien (Juzgiin).
HU-SIII-KIEN [JftZGANA].
This country is about 500 li from east to west, and
about 1000 li from north to south. The capital is 20 li in
circuit. It has many mountains and river-courses. It
produces excellent (sheri) horses. To the north-west is
Ta-la-kien.
TA-LA-KIEN
This country is 500 li or so from east to west, and 50
or 60 li from north to south. The capital is 10 li about
in circuit. On the west it touches the boundaries of
Persia. Going166 100 li or so south from the kingdom
of Po-ho (Balkh), we arrive at Kie-chi.
1M A position near Sir-i-pul seems 166 Here the true itinerary is re-
indicated. — Yule, u, *., p. 101. sumed. Hiuen Tsiang now leaves
i65 On the borders of Khorasan, Balkh, and travels south about
in the valley of the Murghab. — twenty miles to Gaz or Darah-Gaz.
Ouseley, Orient. Geog., pp. 175, 220 ; "This valley will be found in Mac-
Edrisi, torn. i. pp. 468, 478 ; Jour, artney's map to Elphinstone, in the
As., ser. vi., torn. xiii. pp. 175-179. map to Terrier's Travels, &<x, about
There is a TiUikan also in Badak- one march south of Balkh, about
shan. See n. 14^; ante. half-way between that town and
BOOK I.] FA X- YEX-XA -B^MIYAN. 49
KIE-CIII [GACHI OR GAZ].
This country from east to west is 500 li or so, from
west to south 300 li. The capital is 4 or 5 li in cir-
cuit. The soil is stony, the country a succession of hills.
There are but few flowers or fruits, but plenty of beans
and corn. The climate is wintry; the manner of the
people hard and forbidding. There are some ten convents
or so, and about 200 167 priests. They all belong to the
school of the Sarvastivadas, which is a branch of the
Little Vehicle.
On the south-east we enter the great Snowy Mountains.
These mountains are high and the valleys deep ; the
precipices and hollows (crevasses) are very dangerous. The
wind and snow keep on without intermission ; the ice
remains through the full summer ; the snow-drifts fall
into the valleys and block the roads. The mountain spirits
and demons (demon sprites) send, in their rage, all sorts of
calamities ; robbers crossing the path of travellers kill
them.108 Going with difficulty 600 li or so, we leave the
country of Tukhara, and arrive at the kingdom of Fan-
yen-na (Bamiyan).
FAX-YEX-XA [TLvMiYAX].109
This kingdom is about 2000 li from east to west, and
300 li from north to south. It is situated in the midst
Dehas. Ibn Haukal also states I68 This phrase, icci ?n/, may refer
that the hill-country south of Balkh to the former statement, " that the
is called Ghaz (Ouseley, <>r. <>'">;/., robbrrs kill the travellers;" in
;, 244, 270). Darah-Gaz is which < -u would m< an.
i Timur's Iitxtitutt.i (p. " as a profession or business:
59), and it was th<- "cvn«- <>f a rout frrrin- i»i-rhaj»s to the- existence of
unayun's little army by the a dacoit system.
Uzbeks in 1549. Bdbcr 1(i» The country of Ilfuniv.'.
;, 376; lx'<'ii ii. 1 oth.T
Yule, J»'i,-. /;. Ax. > !. travellers. YVo,,,!, in his journ-y
\ i. p. IO2 ; Jour. A». Soc. ticiiyal, to the source of tin' Oxus, ;
164. through it. It li.-s inm
1<7 My text gives 2OO as the tin- north of tin- Jlajivak ;
number of the priests ; but the Wood's Oxn* (ad i-«L), pp. 130, i ;i ;
.MM- : it ou-ht t
be 3oa ii. 24 \ t: : rg, i>. 13;.
... I. D
50 RECORDS OF WESTERN COUNTRIES. [BOOK r.
of the Snowy Mountains. The people inhabit towns
either in the mountains or the valleys, according to
circumstances.170 The capital leans on a steep hill,
bordering on a valley 6 or 7 li in length.171 On the
north it is backed by high precipices. It (the country)
produces spring- wheat 172 and few flowers or fruits. It
is suitable for cattle, and affords pasture for many sheep
and horses. The climate is wintry, and the manners of
the people hard and uncultivated. The clothes are chiefly
made of skin and wool, which are the most suitable for the
country. The literature, customary rules, and money used
in commerce are the same as those of the Tukhara country.
Their language is a little different, but in point of per-
sonal appearance they closely resemble each other. These
people are remarkable, among all their neighbours, for a
love of religion (a heart of pure faith); from the highest
form of worship to the three jewels,173 down to the worship
of the hundred (i.e., different) spirits, there is not the least
absence (decrease) of earnestness and the utmost devotion
of heart. The merchants, in arranging their prices as
they come and go, fall in with the signs afforded by the
spirits. If good, they act accordingly ; if evil, they seek
to propitiate the powers.174 There are ten convents and
about 1000 priests. They belong to the Little Vehicle,
and the school of the Lokottaravadins (Shwo-ch'uh-
shi-pu).
To the north-east of the royal city there is a mountain, on
the declivity of which is placed a stone figure of Buddha,
Grote (Hist. Greece, vol. xii. p. 271 n.) IT2 The suh-mai is " late wheat ; "
supposes that Alexander crossed into wheat sown in the spring.
Baktria by Bamiyan : see Arrian, r3 Buddha, Dharma, and Sangha.
Anab., lib. iii. c. 29, I ; Strabo, Ocog., 174 This sentence might be ren-
lib. xv. c. 2, II ; Wilson, Ariana dered better thus : " The merchants
Ant., pp. 179 f. ; also note 175 inf. conjecture in coming and going
170 Or, "according to the resources whether the gods and spirits (or
or strength of the place." the heavenly spirits) afford propi-
171 Such it appears is the mean- tious omens ; if the indications are
ing. The town rests on, or is sup- calamitous, they offer up their
ported by, a precipitous cliff, and prayers (seek religious merit)."
borders on a valley 6 or 7 li in length.
BOOK I.]
FA N- YEN-NA —BA MI YA N.
erect, in height 140 or 1 50 feet.175 Its golden hues sparkle
on every side, and its precious ornaments dazzle the eyes
by their brightness.
To the east of this spot there is a convent, which was
built by a former king of the country. To the east of the
convent there is a standing figure of Sakya Buddha, made
of metallic stone (teou-sldh 17G), in height 100 feet. It has
been cast in different parts and joined together, and thus
placed in a completed form as it stands.
To the east of the city 12 or 13 li there is a convent,
in which there is a figure of Buddha lying in a sleeping
position, as when he attained Nirvdiia The figure is in
length about 1000 feet or so.177 The king of this (country),
175 These rock-hewn figures of
Buddha in Bamiyan have been
objects of curiosity down to the
present day. They were seen dur-
ing the campaign in Afghanistan
in 1843, and doubtless remain to
the present day. The most recent
notice of them is in General Kaye's
paper. Proc. R. Geoy. Soc., voL i.
(1879), pp. 248, 249. He says : " On
the opposite side of the valley from
the great (standing) image, about a
mile to the west, a stony gully leads
into the hills. A short way up this
there is a nearly insulated rock, on
the flat summit of which there is in
.iiibent figure, bearing a
rude resemblance to a huge lizard,"
which figure the people now call
Azhdaha, or the dragon slain l>y a
Muhammadan pir (see also id., p.
338). Hyde, quoting Masalik Ma-
iii/tlik and the Farhany -/ :-J<iJi>in;/ii-i
of Ibn Fakred-d!n Angju, says the
two larger statues are 50 cubits high,
one called Surkh-but (red image) and
i h'ltink-fjut (grey image),
and at some distance is a smaller
• .la-," r;ill. .1
in 80 ells (<
and the lesser 50 in height ; J'.nr
nes's estimate U 120 and 7
«-s a tolerably minute
ace oun n and these figures.
Masson mentions five statues. See
Hitter, Die Stupa's odcr die Arc/ti-
tektonlschen Denhnale an der Indo-
Baktr. Kvniystr. u. d. Culosse von
Bamiyan, pp. 24 f. ; Hyde, Hist. Reliy.
vet. Pers., p. 132; Burnes, fYttww,
vol. i. pp. 182-188, and /. A. S. Ben.,
vol. ii. pp. 561 f. ; Masson, ibid., vol.
v. pp. 707 f. ; Wood's Oxus, pp.
Ixvii, 125 f. ; Asiat. Res., vol. vi. pp.
462-472, 495, 523-528; Bret-
schneider, Med. Cfeoy., pp. 58, 193 ;
Gladwin, Ayeen Akbery, vol. ii. p.
208, vol. iii. pp. 1 68, 169.
176 This teou-shih is described
by Medhurst (sub roc.} as "a kind of
stone resembling metal. The Chi-
nese call it the finest kind of native
copper. It is found in the Po-sze
country (Persia) and resembles gold.
On the application of tire it assumes
a n .1 colour, and dot s not turn
Wh.-n in. -miry falls to the
L' round this sul>stane«' will attract
it." But from th.- slat.-in.-iit that
each part of this ti^uiv was cast
separately, it is plain that it \\;ts
made of metal, jn-oliably brass or
I.I..11/.-. .luii. n tnuulafe s it i,y /„/•
t»i>, lira-s.
urr <»f I'.u.l-
dha was l\inU' \\itliin tin- huil.liiiLr.
i reasonable to suppose it could
be IOOO f.'« t in li-n^th. Tin- sin-pin-.,'
figures of Buddhu at Mouhurin, I
52 RECORDS OF WESTERN COUNTRIES. [BOOK I.
every time he assembles the great congregation of the
Wu-che (Mokslia)™ having sacrificed all his possessions,
from his wife and children down to his country's treasures,
gives in addition his own body ; then his ministers and
the lower order of officers prevail on the priests to barter
back these possessions ; and in these matters most of their
time is taken up.179
To the south-west of the convent of the sleeping figure
(of Buddha), going 200 li or so, passing the great Snowy
Mountains on the east, there is a little watercourse (or
valley), which is moist with (the overflowings of) standing
springs, bright as mirrors ; the herbage here is green and
bright.180 There is a sanghdrdma here with a tooth
of Buddha, also the tooth of a Pratyeka 181 Buddha,
who lived at the beginning of the Kalpa, which is in
length about five inches, and in breadth somewhat less
than four inches. Again, there is the tooth of a golden-
wheel king,182 in length three inches, and in surface (breadth)
two inches. There is also the iron begging-dish of Sana-
kavasa,183 a great Arhat, which is capable of holding eight
or nine shing (pints). These three sacred objects, be-
am told by a friend who visited the 179 In such matters as these there
caves there and measured the figures, is most concern shown,
were 60 yards in length. The figures 18° Ts'ung, a light green.
<>f I'.uddlia entering Nirvana in the m A Pratyeka Buddha is one
Sinhalese temples are often very who has attained enlightenment,
large. One in Cave xxvi. at Ajanti that is, become a Buddha, but for
is fully 23 feet in length. See Fer- himself alone.
u' is -i m nnd Burgess, Cave Temples, p. U3 That is, a monarch of the four
344; and note 175 supra. The text dvfpat or suvarnachakrava rti».
of Hiuen Tsiang is probably corrupt 183 Sanakavasa, or Sanavasika, ac-
in this passage. cording to some Northern accounts,
178 The MGksha Mahdparishad ; a was the fourth patriarch or president •
meeting, as it seems, held every five of the Buddhist community (Fo-sho-
years for the benefit of the priests hiny-tsan-king, xiv.) Other authori-
( Buddhist community). On these ties speak of him as the third patri-
occasions there were recitations of arch. See Eitel, Handbook, sub
the law, and offerings were made to voc. ; Remusat, Mel. Asiat., torn. i.
the priesthood. These assemblies p. 118; Neumann, Zcitschr. f. d.
were generally made on some fa vou- Kunde d. Morg., vol. iil p. 124;
rite mountain. It was also called Edkins, Chin. Buddhism, pp. 66-69 ;
Panchavarshikd parishad. See Ah- Lassen, Jnd. Altcrthums. (2d edit.),
stract of Four Lectures, p. 170 ; and vol. ii. p. 1201. He lived loo years
note 66 su2>ra. after Buddha.
BOOK i.] FAN-YEN-NA—BAMIYAN. 53
queathed by the holy personages referred to, are all con-
tained in a yellow-golden sealed case. Again, there is here
the Saiiyhdfi robe, in nine pieces184 of Sanakavasa; the
colour is a deep red (rose-red) ; it is made of the bark (peel)
of the She-no-kia plant.185 Sanakavasa was the disciple of
Ananda.180 In a former existence he had given the priests
garments made of the £aiiaka plant (fibre), on the conclu-
sion of the rainy season.187 By the force of this meritorious
action during 500 successive births he wore only this (kind
of) garment, and at his last birth he was born with it. As his
body increased so his robe grew larger, until the time when
.3 converted by Ananda and left his home (i.e., be-
came an ascetic). Then his robe changed into a religious
garment; 18S and when he was fully ordained it again changed
into a Saiiyhdti, composed of nine pieces. When he was
about to arrive at Nirvdna he entered into the condition
of Samddhi, bordering on complete extinction, and by the
force of his vow in attaining wisdom (he arrived at the
knoit'lcdyc)1® that this kashdya garment would last till the
bequeathed law (testament) of Sakya (was established), and
after the destruction of this law then his garment also
would perish. At the present time it is a little fading, for
faith also is small at this time !
Going eastward from this, we enter the defiles of the
Snowy Mountains, cross over the black ridge (Siah Koh),
and arrive at the country of Kia-pi-shi.
184 I.e., composed of nine parts tnli.i. pp. 46, 47), in A.B. 124; conf.
sewn together. J'.uhler, ///</. Ant., vol. \ii. p. 150.
"ika plant, a kind of ^ "At the conclusion of the re-
hemp c Kengal*on. nient during the rainy season."
* The ordinary succession of the It was customary for the priests to
patriarchs is, after Buddha, (i) Ka i. nee during
yapa, (2) Ananda, (3) Madhyantika, UM time months of the rainy season,
akayasa. The last named i» When the retirement broke up (kiul
sometimes i«i loin-saml <•:
son of Kan a, who was one of t
il "* I.e., a ve.-im. nt \v..rn by the
loo years after Buddha. He may i
be the same as Sonaka in th<: Sou- w Or "he secured tlu- pi
records, who died, according by the earnestness of 1m VIM.
to Rhys Davids (Mmum« fcc.
54 RECORDS OF WESTERN COUNTRIES. [BOOK I.
KlA-PI-SHI [KAPllA].
This country 19° is 4000 li or so in circuit. On the north
it abuts on the Snowy Mountains, and on three sides it
borders on the "black ridge" (the Hindu Kush). The
capital of the country is 10 li or so in circuit. It produces
cereals of all sorts, and many kinds of fruit-trees. The
shen horses are bred here, and there is also the scent
(scented root) called Yu-kin.lQl Here also are found
objects of merchandise from all parts. The climate is cold
and windy. The people are cruel and fierce ; their language
is coarse and rude; their marriage rites a mere inter-
in inkling of the sexes. Their literature is like that of the
Tukhfira country, but the customs, common language,
and rules of behaviour are somewhat different. For
clothing they use hair garments (wool) ; their garments
are trimmed with fur. In commerce they use gold and
silver coins, and also little copper coins, which in appear-
ance and stamp192 differ .from those of other countries.
The king is a Kshattriya by caste. He is of a shrewd
190 Kapisa is the Kair&ra (or Kd- longs to the natural order of Zin;/!?,-
Tiffa) of Ptolemy (Geog., lib. vi. c. 18, eracece ; the different species are
4), and the Capissa of Pliny (H. N., stemless plants with tuberous roots,
lib. vi. c. 23, 25), the capital of a The scented species referred to in
district called Capissene. It is per- the text is probably the Curcuma
haps also the Caphusa of Solinus zedoaria, or broad-leaved turmeric.
(I'olt/h., c. 54). See Lassen's dis- The tubers are aromatic, and when
cussion, Ind. Altei'th., vol. iii. pp. ground the powder is used not only
135, 591, 879-889. Ptolemy placed as a stimulating condiment in curry
it 155 miles N. 15° E. from Kafiovpa powders, &c., but as a perfume. In
<>r Kabul, the K&pul or Kavul of Sanskrit it is called haridrd, with
the Bundaltit ; but this distance is forty-six synonyms,
far too great. Julien supposes the ^ The original, kwei keu mu yany,
district to have occupied the Panj- has, I suspect, the meaning of
shir and Tagad valleys in the north " stamp and inscription ; " literally
border of Kohistan, and that the it would mean the pattern or fashion
capital may have been either in the (mu yang) of the compass and square
valley of the Nijrao or of the Taga6. (kwei keu), or the circular and square
Conf. Baber's Mem., pp. 144 f. ; part are different, &c. But the ex-
Masson, Narrative of Jour., voL iii. pression may also simply mean,
p 168; Wilson, ArianaAnt., p. 117; "the size and form." It possibly
Panini has Kapisi (iv. 2, 99). refers to the copper coinsof Kanlshka
191 Curcuma (Jul.) The Curcuma be- or Kanerki.
BOOK i.] KIA -PI-SHI—KA PISA. 5 5
character (notere),191 and being brave and determined, he
has brought into subjection the neighbouring countries,
some ten of which he rules. He cherishes his people 194
with affection, and reverences much the three precious
objects of worship. Every year 195 he makes a silver
figure of Buddha eighteen feet high, and at the same time
he convokes an assembly called the Moksha Mahdparishad
when he gives alms to the poor and wretched, and relieves
the bereaved (widows and bereaved).
There are about 100 convents in this country and
some 6000 priests. They mostly study the rules of the
Great Vehicle. The stdpas and saiighdrdmas are of an
imposing height, and are built on high level spots, from
which they may be seen on every side, shining in their
grandeur (purity).196 There are some ten temples of the
Devas, and 1000 or so of heretics (different ways of
religion) ; there are naked ascetics, and others who cover
themselves with ashes, and some who make chaplets of
bones, which they wear as crowns on their heads.197
To the east of the capital 198 3 or 4 li, at the foot of a
198 This passage may also be ren- ture, a paper read by W. Simpson
dered : " He is distinguished for before the Royal Institute of British
wisdom and tact ; he is by nature Architects, I2th January 1880).
brave and determined, " &c. Hwui- We may gather from the connection
lib uses the expression rnlny lioh, of stfipa and sanyhdrdma in the
instead of chi Hah ; evidently allud- text, that Hiuen Tsiang alludes to
ing to his tact or shrewdness, by the stfipa with its rihdra.
which he had brought the neigh- 197 The three sects here enume-
bouring countries into his IM> rated are known as (i) the Nir-
m "The hundred fan. gran th as or Digambara Jainas ; (2)
198 The expression tui certainly Pawupatas ; and (3)Kapaladharinas.
means " a year " or " yearly ;" but "• There is som.- difficulty* in
it may also have the sense of " peri- fixing the name and site of the
odically." This would suit the con- capital of Kaj-Na, General Cun-
text perhaps better, as the "great ningham identifies it with (>]>ian
assemblies" were usually convoked (.1 / /mli.i, j>. 10). His
" every five years." i<m is based on a statement i
m It seems that the passage re- have not been able to \
quires some such r« -inli -rin^ as this, that on leaving r.ainiy.-in, Hiu- n
The symbol «/. '/.•//•/ indicates "a Tsiang travelled 600 li in
high level spot, fnun which there in direction ov< r **B0in mountain*
a good prospect " (Medhurst). Mr. and black hills" to the capital <»f
Simpson's account of the stApa* in Kia-pi-shi. I can find no <r
the JellalabAd valley would favour given either in tin- >/-//.«/•/ <>r 1>\
this translation (BuddhiA Architcc- Hwui-lih. From BAmqrAa
RECORDS OF WESTERN COUNTRIES. [BOOK I.
mountain in the north, is a great sanghdrdma with 300
or so priests in it. These belong to the Little Vehicle
and adopt its teaching.199
According to tradition, Kanishka Biija of Gand-
hiira200 in old days having subdued all the neighbouring
provinces and brought into obedience people of distant
countries, he governed by his army a wide territory, even
to the east of the T'sung-ling mountains. Then the
east to the " humid valley " is 200
li. After this the account simply
says : " Going in an easterly direc-
tion, &c., we come to Kia-pi-shL"
Nor can I find any corroboration of
the statement that " on leaving the
capital of Kapisene, Hiuen Tsiang
was accompanied by the king as far
as the town of Kiu-lu-sa-pang, a
distance of one yojana to the north-
east" (op. cit., p. 20). Hwui-lih
indeed states (i. 266) that the king
of Kapisa accompanied the pilgrim
6 li from the frontiers of his kingdom;
but that gives us no clue to the
name or site of the capital. V. St.
Martin makes Opian the capital of
Fo-li-shi-sa-t'ang-na (.!/<//?., torn. ii.
p. 190). Hiuen Tsiang does not
give the name of the chief city, but
he places it 600 li to the west of
Lau-po (Lamghan), which again is
100 li to the north-west of Na-kie-
lo-ho (Nagarahara). Supposing the
sue of Nagarahara to be at the
point of junction of the Kabul river
with the Surkhar or Surkh-rud, we
should have to place the capital of
Kapi.sa on the declivity of the
Hindu Rush, not far from the little
town of Ghorband, or perhaps near
Kushan, 10 miles west of Opian.
199 I find in Julien's translation
that this aatlf/hdrdma was called
Jin-kia-lan (the humane sangha-
rama, or, of "the man"). It is
wanting in my text. India Office,
No. 1503.
"°° Kanishka-raja, of Gandhara.
He is often called in Chinese Bud-
dhist books "theChandan Kanika"
(see Fo-sko-kiny-t'san-king, pages
xxviii., xxix.) This may simply
mean Kanishka of Gandhara, the
Cliandana for gandha being-
common. The mountains of Gan-
dhara are often explained as the
" perfume mountains," as though
from gandha. But in an old Bud-
dhist map in my possession the
(landhara mountains are called the
earth-holding (Li cki), as though gun
were from an old root, yav or yrjv,
and d/iri, to hold. Kani.shka was
king of the Yuei-chi, and the rise of
his dynasty is placed by Chinese
authors in the first century B.C. On
his coins he is styled in the corrupt
Greek legends KavypKi \\.opavo, and
in the Baktrian-Pali legends and
Manikyala inscription he is called
Kanishka the Kushana, or " of the
Cushana family,1' connecting him
with the tribe called by the Chinese
Kwe'i-shwang. Korano and Kush-
ana are only different forms of the
same word. Prinsep, Essays, vol. i.
pp. 145 f. ; Lassen, Ind. Alt., vol. ii.
pp. 806 f. ; /. .-1 s. S. Ben., vol. xxxii.
pp. I44f. ; Arch. Sur. W. 2nd. Rep.,
vol. ii. p. 50; Num. Chron., .VS.,
vol. xiv. pp. 161 f. The date of
Kani.shka is yet undetermined. Ac-
cording to Lassen (Ind. Alt., vol. ii.
[2d ed.] pp. 766, 768), he lived be-
tween A.D. 10 and A.D. 40. The
Northern Buddhists place him (as we
shall see farther on) 400 years after
the Nirvdna. But as Hiuen Tsiang
places Asoka only 100 years after
Buddha, the error appears to be
in the date of the Nirvana; and
thus Kanishka was really about 300
years after Asoka. Recent writers
argue that Kanishka lived in the
latter part of the first century, and
BOOK I.]
KIA-PI-SHI-KAPISA.
57
tribes who occupy the territory to the west of the river,201
fearing the power of his arms, sent hostages to him.
Kanishka-raja having received the hostages,202 treated
them with singular attention, and ordered for them
separate establishments for the cold and hot weather ;
during the cold they resided in India and its different
parts, in the summer they came back to Kapis'a, in
the autumn and spring they remained in the kingdom
of Gandhara; and so he founded saiiglidramas for the
hostages according to the three seasons. This convent
(of which we are now speaking) is the one they occupied
during the summer, and it was built for that purpose.203
that the Saka era (A.D. 78) originated
with his reign. See Bvihler, Ind.
•1. vi. pp. 149 ff. ; vol. vii.
pp. 141 ff. ; Oldenberg, ib., vol. x. pp.
213 ff. ; Fergusson, Jour. R. At. Soc.,
-I. xii. pp. 261 ff.; Max Mul-
ler, India, p. 293. R. Davids has
come to the conclusion that the
t is within a few years of
412 B.C. (JVumumota Oriented., part
vi. p. 56). If this could be estab-
it would accord pretty well
with the Northern legend referred
to, and the date of Kanishka's
power might have been, as Las-
sen supposes, between 10 A.D. and
40 A.D
M1 The district to the west of the
river, i.e., the Yellow River, were
the people of the Tangut empire.
a explanation of the word
Tangut, and other particulars, see
Yule, Marco Polo, vol. i. p. 209 ; Bret-
schneider, Med. Geog., p. 123). In
v there is no mention made
of " dependent prince*
the expression H "/<w wei,"
I take to be equivalent to
"the Msocia-
- used for the Tibetans.
This would explain Yule's remark
209) that "the word
Tanggod (Tangut) in ]>n ;
Mongol pjun*l designating certain
tribes of Tibetan blood."
891 In Hwui-lih'.s account (
JJiouen Thxin-j, p. 72), we are told
there was only one hostage, and he
was a son of the Emperor of China.
There is a curious story found
among the sermons of Asvaghosha —
who was contemporary with Kan-
ishka — of a son of the Emperor of
China coming to India to seek a
cure for his blindness. He dwelt
in a monastery in which there was
a great preacher. On a certain oc-
casion he preached so eloquently
that the entire congregation was
moved to tears. Some of these
tears were applied to the eyes of
the blind prince, and he recovered
(Sermon 54). There was plainly an
intercourse kept up between China,
or the eastern frontiers of China,
and North India from an
period.
308 The name of this convent is
given by Hwui-lih (K. ii. foL 10 a)
as Sha-lo-kia, which is restored by
.lulien (t. ii. p. 503) doubtfully to
Sharaka. Dr. KiuA (Handbook sub
voc.) has followed him in this resto-
It seems to be referred to
by I-Tsing in his account of th<«
travels of Ilwui lun (J<mr. Ii. At.
1. xiii. ji. 570). I am
that Sha-lo ki:i . n-hl to
be restored to Serika, and :
was so called because it wa
for the Chinese hostages or hostage.
This name for Chi'
i* not known in Chin- *<• lit. nit nr.- ;
but it is plain that this establiah-
58 RECORDS OF WESTERN COUNTRIES. [BOOK L
Hence the pictures of these hostages on the walls ; their
features, and clothing, and ornaments are like the people
of Eastern Hia (China).204 Afterwards, when they were
permitted to return to their own country, they were
remembered in their old abode,205 and notwithstanding
the intervening mountains and rivers, they were without
cessation reverenced with offerings, so that down to the
present time the congregation of priests on each rainy
season ^ (frequent this spot) ; and on the breaking up of
the fast they convene an assembly and pray for the
happiness of the hostages, — a pious custom still existing.
To the south of the eastern door of the hall of Buddha
ment was not only very rich, but
also provided with celebrated mural
paintings. I have already called
attention (Abstract, &c., p. 136 n.),
to the way in which artists from
Baktria were employed to paint the
Buddhist vih&ras at an early date,
but more particularly, as it would
seem, during the time of Kanishka ;
for Asvaghosha, who relates the
story referred to, was a follower of
Kanishka. Nothing would be more
natural than that an artist or artists
from Baktria should speak of this
vihara as the Serika vihara ; the
common term for China being
Styuiri) (Ptol., vi. 16, I, 3, 4, 6, &c.;
Pliny, H. N., lib. vi. c. 20, 5). This
conjecture is confirmed by the trans-
lation of the term Sha-lo-kia given
by Hiuen Tsiang. It is not given
indeed in my copy, but in the
original used by M. Julien the con-
vent is called "the Sangharama of
men" (jin-kia-lan). This is restored
by Julien doubtfully to Narasangh-
arama (p. 42). But this (nara) is
an epithet of the king of China,
according to Arabian travellers (vid.
supra, p. 14, n. 41). It seems, there-
fore, probable that this Sangharama
was originally called after the king's
son by the Baktrian term, Serika.
•J04 The Eastern Hia people, i.e.,
the Chinese, in distinction from the
Western Hia, i.e., the Tanguts.
Bretschneider, Notes, Med. Geog., &c.,
p. 35, n. 81.
200 So I understand the passage.
It is not that the hostages remem-
bered their old abode, but that the
memory of the hostages remained
with the priests of the Sha-lo-
kia convent. Hence, after the
summer rest was over, the priests
used to hold a special assembly in
order to invoke a blessing on their
memory. M. Julien has translated
it so in the Life of Hiouen Thsang,
p. 72, but in this passage he has in-
verted the sense.
206 The rainy season (varsha), as
is well known, was observed by the
Buddhists as a period of retreat, not
in the sense of fasting, or, as it has
been translated, Lent, but for the
purpose of shelter, and also, as
stated in the Vinaya, to avoid
trampling down the young herbage.
After the three months' rest, of
which there were two kinds, — viz.,
either the first three months, i.e.t
beginning at the appointed time,
and continuing for three consecu-
tive months, or else the second
three months, that is, when through
inability to begin at the appointed
time the retreat was entered on a
month later, and therefore lasted a
month later, — the retreat was broken
up, and presents, &c., were made to
the congregation.
BOOK i.] KIA -PI-SHI-KA PISA . 59
belonging to this sanghdrdma there is a figure of the
Great Spirit King;207 beneath his right foot they have
hollowed the earth for concealing treasures therein. This
is the treasury place of the hostages, therefore we find this
inscription, " When the sanghdrdma decays let men take
(of the treasure) and repair it." Not long ago there was a
petty (fronfiw) king of a covetous mind and of a wicked
and cruel disposition ; hearing of the quantity of jewels
and precious substances concealed in this convent, he
drove away the priests and began digging for them. The
King of the Spirits had on his head the figure of a parrot,
which now began to flap its wings and to utter screams.
The earth shook and quaked, the king and his army were
thrown down prostrate on the ground ; after a while, arising
from the earth, he confessed his fault and returned.
Above a mountain pass ** to the north of this convent
there are several stone chambers; it was in these the
hostages practised religious meditation. In these recesses
many and various gems (precious things) are concealed :
on the side there is an inscription that the Yakshas ( Yo-cha)
guard and defend the places (precincts'). If any one wishes
to enter and rob the treasures, the Yakshas by spiritual
807 This great spirit-raja is the them mountain detached from the
pamc as Vaisravana, " the cele- Paghman range, and a pass between
brated " (TcpucXvros). He is called it and the main line of hills. Just
Mahakala, "the great black one;" beyond this pass we find Charikar,
in Japan he is still called Dai close to Opian. If we may rely on
(i.-ikf, "the great black," and is these coincidences, the capital of
generally figured as au old man of Kapisa would be to the west of this
dwarfish size, with a sack on his pass about a mile, whilst Charikar
back. I have often myself « xamiin <1 wmiM derive its name from the Shu-
ttle figure tm the hearths of the lo-kia monastery. The text, it mu>t,
kitchens at Hakodate. H-- i> in \»' in.tiee.l. does not require tin-
one sense the same as Ku\vra. mountain pass to be distinct from
•ther remarks on this point the m.rthern mountain, at the base
•ee Acadnny, July 3, 1880; Indian of which tin- n.nvnt was Imilt, hut
Antirjiifirif, \ol. ix. p. 203. it means that tin- chambers were
308 The convent was thn-e or four « -\<-avat« •<! on tin- northern .-carp <.f
li to the t-ant of the capital, and at the pass. The context,
the fo. ith'-rn mountain. • r some int- i
which mountain fornn-d one side of notices respecting the P.u.Mlii-t
a pa««. In <;-ii-ral Cunningham's ca • \n, see Jon
map referred to, there is such a nor* At. So< . pp. 319 if.
60 RECORDS OF WESTERN COUNTRIES. [BOOK I.
transformation appear in different forms, sometimes as lions,
sometimes as snakes, and as savage beasts and poisonous
reptiles ; under various appearances they exhibit their
rage. So no one dares to attempt to take the treasures.
At 2 or 3 li to the west of the stone chambers, above a
great mountain pass,209 there is a figure of Kwan-tsz'-
tsaiBodhisattva;210 those who with sincere faith desire
(vow or pray) to see him, -to them the Lodhisattva appears
coming forth from the image, his body of marvellous
beauty, and he gives rest and reassurance to the travellers.
Thirty li or so to the south-east of the capital we arrive
at the convent of II a hula (Ho-lo-hu-lo) ; by its side is a
stupa about 100 feet in height. On sacred days (fast days)
this building reflects a brilliant light. Above the cupola,211
from between the interstices of the stone, there exudes a
black scented oil, whilst in the quiet night may be heard
the sounds of music. According to tradition, this stdpa was
formerly built by liahula, a great minister of this country.
] Living completed this work of merit (religious work), he
saw in a night-dream a man who said to him, " This stdpa
you have built has no sacred relic (she-li) in it as yet;
to-morrow, when they come to offer, you, must make your
request to the king " (for the offering brought).
209 The meaning is, above a high Trans. Roy. As. Soc., vol. ii. pp. 233,
mountain - side, i.e., as it seems, 239,247, 253; Jour. Hoy. As. Soc.,
above a high peak, which would form N.S., vol. ii. pp. 136 ff., 411 ff. ;
the beginning of the pass on the Vassilief, Le Bouddh., pp. 125, 175,
western side. 178, 1 86, 197 ; Ind. Antiquary, vol.
-10 Kwan-tsz'-tsai or Avalokitos- viii. pp. 249-253 ; Burgess, Cave
vara, "the god that looks down." Temples, pp. 357, &c. ; Arch. Sur.
He is best known in Nepal as Pad- Reports, W. India, vol. iii. pp. 75,
mapani ; in Tibet he is called «Pyan- 76 ; vol. v. pp. 1 1, 14. He is gene-
ras-gzigs-dvang-phyug (pron. Chen- rally described as "the god of
resi-vanchug) ; in China, as Kwan- mercy," because he hears the cries
y in ; and in Japan as Kuan-nun. In of men. Probably a relic or revival
Sanskrit he is also known as Karu- of the old worship of hill-gods,
lulrnava, Abhayamdada ("the re- Hence his figure placed on this
mover of fear"), Abhyutgataraja mountain-top.
("the great august king"), &c. See 211 Above "the covering shaped
'BuTno\i(,Int.dVHist.d.£udd.Ind., liked a patra," i.e., the cupola or
2d ed.), pp. 92, 101, 197-202, 557- dome.
559; Lotus, pp. 261 ff., 301, 352, 428 ;
BOOK i.] A'/.-l -ri-SHI— K APIS A. 6r
On the morrow, entering the royal court, he pressed his
claim (or he advanced and requested), and said : " Your
unworthy subject ventures to make a request." The king
replied : " And what does my lord require ? " Answering,
lie said, " That your majesty would be pleased to favour
me by conferring on me the first212 offering made this day."
The king replied : " I consent."
liiihula on this went forth and stood at the palace gate.
Looking at all who came towards the spot, suddenly he
beheld a man holding in his hand a relic casket (pitcher).
The great minister said, "What is your will? what have
you to offer ? " He replied, " Some relics of Buddha." The
minister answered, " I will protect them for you. I will
first go and tell the king." Rahula, fearing lest the king
on account of the great value of the relics should repent
him of his former promise, went quickly to the saiiglidrdma
and mounted the stupa ; by the power of his great faith,
the stone cupola opened itself, and then he placed the
relics therein. This being done, he was quickly coming
out when he caught the hem of his garment in the stone.213
The king sent to pursue him, but by the time the messen-
gers arrived at the stdpa, the stones had closed over him ;
and this is the reason why a black oily substance exudes
from the crevices of the building.
To the south 2U of the city 40 li or so, we come to the
town of Si-pi-to-fa-la-sse (Svetavaras).215 In the case
01 So it appears to me the passage Sphltavaras doubtfully. V. de St.
should be translated, "the first Martin (M tmoire, &c., p. 300) suggests
offering." Julien renders it as if Kvutavaraa. As this seems to be more
there were only a single offering. in agreement with the Japanese
213 That is, he caught his garment equivalents in my text, I have
in the stone of the inner portion of adopted it. The situation or nann-
the ttAjxi before he could escape to of this city is unknown. General
the exterior. The relic casket, as is Cunningham suggests S:i]>t:ivar-h.-i
iced in a chamber or Sattavasa, and connects with this
•ipper-middle part of the eu- name, "the Thatagush of the in-
poU or dome. ;;>tions of Darin*, who are the
in my Sattagudaiof HiTMiI..tus"(.1 ;/••
it Menu to be wanting in -In )>. 26). If we suppose the «
lien's. Dukhtar'm j>--ak to !»• th«- same
213 Julien restores this name to as the mountain called O-lu-no
62 RECORDS OF WESTERN COUNTRIES. [BOOK r.
of earthquakes, and even when the tops of the mountains
fall, there is no commotion around this city.
Thirty li or so to the south of the town of Si-po-to-fa-la-
sse we come to a mountain called ' 0-1 u-n o (Aruna).216 The
crags and precipices of this mountain are of a vast height,
its caverns and valleys are dark and deep. Each year the
peak increases in height several hundred feet, until it ap-
proaches the height of Mount Tsu-na-hi-lo (Sunagir) 217
in the kingdom ofTsu-ku-cha (Tsaukiita);218 then when
it thus faces it, suddenly it falls down again. I have
heard this story in neighbouring countries. When first
the heavenly spirit Sun a came from far to this mountain
desiring to rest, the spirit of the mountain, affrighted, shook
the surrounding valleys. The heavenly spirit said, " Be-
cause you have no wish to entertain me, therefore this
tumult and confusion; if you had but entertained me
for a little while, I should have conferred on you great
riches and treasure; but now I go to Tsu-ku-cha to the
mountain Tsu-na-hi-lo, and I will visit it every year. Oil
these occasions, when the king and his ministers offer me
their tribute, then you shall stand face to face with me."
Therefore Mount '0-lu-no having increased to the height
(aforesaid), suddenly falls down again at the top.
About 200 li to the north-west of the royal city we
come to a great snowy mountain, on the summit of which
(about to be noticed), then measur- Aruna, " the red." The symbol na,
ing north about six miles, we should however, is especially referred to in
come to Begram ; from this, eight a note as being equal in sound to
miles north — according to our text n(oo) + (k)o, i.e., no.
— would take us up the Panjshir 217 The symbols Tsu-na-hi-lo would
river, and not to the capital. There give Sunahir. The Japanese pho-
is no bearing given in the French netic equivalent for hi is given as ki
translation, and it is possible that or gi, which (if correct) gives us
the symbol for south in our text has Sunagir. Julien suggests Kshunahila.
been interpolated. From Hiuen 218 The kingdom of Tsaukuta ap-
Tsiang's remark " that the city of pears, from the return journey, to be
^vetavaras could not be destroyed," the same as Sewistan. The high
we may perhaps identify it with the mountain of Tukatu may perhaps
Tetragonis of Pliny, Hist. Nat., lib. represent the Tsu-na-hi-lo of the
vi. c. 25. text. Lassen, 2nd. Alt., voL iii. p.
™ '0-lu-no may be restored to 884.
BOOK I.] KIA-PI-SI1I-KAPISA. 63
is a lake. Here whoever asks for rain or prays for fine
weather, according to his request so he receives.
Tradition says in old time there was an Arhat (Lo-han)
belonging to Gandhara (Kien-t'o-lo) who constantly re-
ceived the religious offerings of the Naga king of this lake.
On the arrival of the time for the mid-day meal, by his
spiritual power he rose with the mat on which he sat into
the air, and went (to the place wJiere the Ndga dwelt). His
attendant, a Sramanera (novice), secretly catching hold of the
under part of the mat, when the time came for the Arhat to
go, was transported in a moment with him (to the palace of
ttie Ndga). On arriving at the palace, the Naga saw the
Srainanera. The Naga-raja asking them to partake of his
hospitality, he provided the Arhat with " immortal food,"
but gave to the Sramanera food used by men. The Arhat
having finished his meal, began then to preach for the good
of the Naga, whilst he desired the Sramanera, as was his
custom, to wash out his alms-bowl. Now the bowl hap-
pened to have in it some fragments of (the heavenly)
food. Startled at the fragrance of this food,219 forthwith
there arose in him an evil determination (vow). Irritated
with his master, and hating the Naga, he uttered the
prayer (vow) that the force of all his religious merit might
now be brought into operation with a view to deprive the
of life, and, "May I," he said, "myself become a
a-king."
No sooner had the Snunaru'ra made this vow than the
a perceived his head to be in pain.
The Arhat having finished his preaching concerning the
duty of repentance, the Naga-raja confessed his sins, con-
demning himself, lint th<; Sifmiunrra still cherishing
1 in his heart, confessed not. And now having
:.ed to the saiiyhdrdma, in very truth the prayer he
had put up in consequence of tin- power of his religious
was accomplished, and that very night he died and
w That U, rtarded to find from iliff«-n-nt from that which he had re-
the fragrance that thin food was c<
64 RECORDS OF WESTERN COUNTRIES. [BOOK I.
became a Naga-raja. Then filled with rage, lie entered
the lake and killed the other Naga king, and took pos-
session of his palace; moreover, he attached to himself
the whole fraternity of his class (i.e., all the Ndgas ) to
enable him to carry out his original purpose. Then
fiercely raising the winds and tempests, he rooted up the
trees and aimed at the destruction of the convent.
At this time Kanishka-raja, surprised at the ravages,
inquired of the Arhat as to the cause, on which he told
the whole circumstance. The king therefore, for the sake
of the Naga,220 founded a sawjhdrdma at the foot of the
Snowy Mountains, and raised a stdpa about 100 feet in
height. The Naga, cherishing his former hatred, raised
the wind and rain. The king persevering in his purpose
of charity, the Naga redoubled his fury (angry poison),
and became exceedingly fierce. Six times he destroyed
the saiiglidrdma and the stdpa, and on the seventh occa-
sion Kanishka, confused by his failure, determined to fill
the Naga's lake and overthrow his palace. He came there-
fore with his soldiers to the foot of the Snowy Mountains.
Then the Naga-raja, being terrified and shaken with appre-
hension, changed himself into an aged Brahman, and bow-
ing down before the king's elephant, he remonstrated with
the king, and said, " Maharaja, because of your accumu-
lated merit in former births, you have now been born a
king of men, and you have no wish which is not gratified.
Why then to-day are you seeking a quarrel with a Naga ?
Niigas are only brutish creatures. Nevertheless amongst
lower creatures221 the Naga possesses great power, which
cannot be resisted. He rides on the clouds, drives the
winds, passes through space, and glides over the waters ;
no human power can conquer him.222 Why then is the
king's heart so angry ? You have now raised the army
220 That is (as it seems), for the (jdti). The three evil ways are birth
sake of the Naga who was dead. as a beast, as a prcta, or a demon.
221 Among the lower creatures be- 222 Or, " it is no human power
longing to an evil class ; referring which restrains him."
to the evil ways or modes of birth
BOOK I.] AV.-l -PI-SHI—KA PISA . 65
of your country to fight with a single dragon ; if you con-
quer, your renown will not spread very far;223 but if you
are conquered, then you will suffer the humiliation of de-
feat. Let me advise the king to withdraw his troops."
The king Kanishka hesitating to comply, the dragon
returned to his lake. His voice, like the thunderclap, shook
the earth, and the fierce winds tore up the trees, whilst
stones and sand pelted down like rain ; the sombre clouds
obscured the air, so that the army and the horses were filled
with terror. The king then paid his adoration to the Three
Precious ones, and sought their help, saying, " My abound-
ing merit during former births has brought about my state
as king of men. By my power I have restrained the strong
and conquered the world (Jambudvipa). But now (as it
appears), by the onslaught of a dragon-beast overcome, this,
verily, is proof of my poor merit ! Let the full power of
all my merit now appear ! "
Then from botli his shoulders there arose a great flame
and smoke.224 The dragon fled, the winds hushed, the
mists were melted, and the clouds were scattered. Then
the king commanded each man of his army to take a stone
and thus to fill up the dragon lake.
Again the dragon king changed himself into a Brahman,
and asked the king once more, "I am the Naga king of
yonder lake. Affrighted by your power, I tender my
submission. Would that the king in pity might forgive
my former faults ! The king indeed loves to defend and
cherish all animated beings, why then alone against
me is he incensed ? If the king kill me, then we both
.shall fall into an 'evil way ' — the king, for killing; I, for
cherishing an angry mind. Deeds and their consequences
Or, •• an acknowledger] MS. We may c >mpan> with these
.,y be, an in Julien's flames th<- two my -us th.it sit on the
renown of on* who ibooUffi of o.Mim, ami also "the
the distant ;" this, how- echo of hoathm thought" which
ever, appears strain. .1. makes the dove sit on Cl
4 A great *• ','htness. shoulder at his baptism Minium's
The flame* on the shoulders are ob- ,
servable on some of the Kancrki : ^).
VOI, I. ,;
66 RECORDS OF WESTERN COUNTRIES. [BOOK r.
will be plainly manifested when the good and evil are
brought to light."
The king then agreed with the Naga that if hereafter
he should again be rebellious there should be no forgive-
ness. The Naga said, " Because of my evil deeds I have
received a dragon form. The nature of Nagas is fierce
and wicked, so that they are unable to control themselves ;
if by chance an angry heart rises in me, it will be from
forgetfulness of our present compact. The king may now
build the sanghdrdma once more ; I will not venture to
destroy it again. Each day let the king send a man to
observe the mountain top ; if it is black with clouds, then
let him sound the ghantd (drum or cymbal) loudly; when
I hear the sound of it, my evil purpose will subside."
Forthwith the king renewed his work in raising the
sanghdrdma and stdpa. People look out for the clouds
and mists on the mountain top down to the present day.
Tradition says that in this stdpa there is a considerable
quantity (a pint, or shing) of relics 225 of Tathagata, con-
sisting of his bones and flesh, and that wonderful miracles
are wrought thereby, which it would be difficult to name
separately. At one time, from within the stdpa there
arose suddenly a smoke, which was quickly followed by a
fierce flame of fire. On this occasion the people said the
stiLpa was consumed. They gazed for a long time till the
fire was expended and the smoke disappeared, when they
beheld a fearira like a white pearl gem,226 which moved
with a circular motion round the surmounting pole of the
stdpa-, it then separated itself and ascended up on high
to the region of the clouds, and after scintillating there
awhile, again descended with a circular motion.227
223 The words rendered " relics," these two words that occurs in the
&c., are in the original " bone and text, connected with chu, a pearl. I
ik-sh variras ; " that is, " bone and have therefore translated chu-fan by
flesh remains," or body-relics. pearl-gem.
-* The symbol for " gem " is of 2J7 This account probably refers to
uncertain meaning. There is a pre- some electrical phenomenon. The
cious gem from the Lu country surmounting pole of the sttipa was
called yu-fan. It is the latter of provided with metal rings or di.sc.s,
BOOK i.] KIA-PI-SHI—KAPISA. 67
To the north-west of the capital there is a large river228
on the southern bank of which, in a convent of an old
king, there is a milk-tooth of Sakya Bodhisattva; it is
about an inch in length.
To the south-east of this convent there is another,
which is also called the convent of the old king ; in this
is a piece of the skull-bone of Tathagata ; the surface of
it is about an inch in breadth, its colour a yellowish
white ; the little hair orifices are plainly seen. There is,
moreover, a hair-top229 of Tathagata of a dark auburn
colour ; the hair turns to the right ; drawing it out, it is
about a foot long ; when folded up it is only about half
an inch. These three objects are reverenced with offer-
ings by the king and the great ministers on each of the
six fast (holy) days.
To the south-west of the convent of the skull-bone is
the convent of the wife of the old king, in which there is
a gilded stdpa (copper gilt), about 100 feet in height.
Tradition says in this stdpa is about a pint of the relics
of Buddha. On the fifteenth day of each month, in the
evening, it reflects a circular halo of glory which lights
up the dew-dish.230 Thus it shines till the morning, when
it gradually disappears and enters the stdpa.
:he south-west of the town is Mount Pi-lo-sa-lo
(Pilu.sfira) j231 the mountain spirit takes the form of an
elephant, hence the name. In old days, when Tatluigata
was alive, the spirit, called Pilusara (siang-kien, i.e.t
elephant-fixed), asked the Lord of the World and 1200
Arhats (to partake of his hospitality). On the mountain
ifl a great solid rock; here it was Tuthaiiata received
the offerings of the spirit. Afterwards A£6ka-n\ja erected
aa capped generally with a ii fh.rn bank,
-o c;ill«-»l-. This thi-rrfnrr, WouM !»• that in a;
would naturally act aw a lightning site of the capital.
29 That is, a hair from the top-
r may be the
affluent i.f th«- Kabul river fl"\\ m I.e., the circular dish at the
i band valley. It t<>]> <>f tin- .surmounting
flows about east and west after leav- hunt firm.
68
RECORDS OF WESTERN COUNTRIES. [BOOK r.
on this same rock a stdpa about 100 feet in height. It is
now called the stdpa of the Elephant-strength (Pilusara).
They say that in this also is about a pint measure of
the relics of Tathagata.
To the north of the Pilusara Stupa is a mountain cavern,
below which is a Naga fountain. It was here that Tathfi-
gata, having received from the spirit some food (rice) with
the Arliats, cleansed his mouth and rubbed his teeth with
a piece of willow branch.232 This he planted in the ground,
and it forthwith took root, and is now a bushy grove.
Afterwards men built here a sanghdrama, and called it
the convent of the Pi-to-kia (the willow twig).
Going eastward from this 600 li or so, across a con-
tinuation of mountains and valleys, the peaks being of a
stupendous height, and skirting the " black ridge," ^ we
enter North India, and crossing the frontier, come to the
country of Lan-po (Lamghun).
232 The wood commonly used in
India IB that of the Khadira tree,
the Acacia Catechu. After being
used as a tooth -cleaner it is gene-
rally split in two, and one part
used to scrape the tongue. Hence
probably the name Pi-to-kiu given
in the "text, which seems to be a
form of the Sanskrit ridala, leafless ;
or, as Julien suggests, of Vaitrahi,
a reed, a twig.
133 That is, the Siah Koh, or the
range which separates Lamghan f rom
the upper valley of the Kao and
that of the Picha.
END OF BOOK I.
BOOK II.
Relates to TJtrce Countries, viz., (i) Lcui-po, (2) Na-laelo-lio
and (3)
I. Names of India.
ON examination, we find that the names of India (T'ien-
chu) are various and perplexing as to their authority. It
was anciently called Shin-tu, also Hien-tau; but now,
according to the right pronunciation, it is called In-tu.
The people of In-tu call their country by different names
according to their district. Each country has diverse
customs. Aiming at a general name which is the best
sounding, we will call the country In-tu.1 In Chinese
this name signifies the Moon. The moon has many
names, of which this is one. For as it is said that all
living things ceaselessly revolve in the wheel (of trans-
migration) through the long night of ignorance, without a
guiding star, their case is like (the world), the sun gone
down; as then the torch affords its connecting light,
though there be the shining of the stars, how different
from the bright (cool) moon; just so the bright con-
nected light of holy men and sages, guiding the world as
the shining of the moon, have made this country eminent,
so it is called In-tu.
The families of India are divided into castes, the Bruh-
mans particularly (arc noted) on account of their purity
and nobility. Tradition has so hallowed the name of this
tribe that there is no question as to difference of place,
but the people generally speak of India as the country of
the Brahmans (Po-lo-men).
1 See Jour. A tint., sur. iv. torn. x. p. 91.
70 RECORDS OF WESTERN COUNTRIES. [BOOK n.
2. Extent of India, Climate, &c,
The countries embraced under this term of India are
generally spoken of as the five Indies. In circuit this
country is about 90,000 li ; on three sides it is bordered
by the great sea ; on the north it is backed by the
Snowy Mountains. The north part is broad, the southern
part is narrow. Its shape is like the half-moon. The
entire land is divided into seventy countries or so. The
seasons are particularly hot; the land is well watered2
and humid. The north is a continuation of mountains and
hills, the ground being dry and salt. On the east there
are valleys and plains, which being well watered and
cultivated, are fruitful and productive. The southern
district is wooded and herbaceous ; the western parts are
stony and barren. Such is the general account of this
country.
3. Measures of Length.
To give a brief account of matters. In point of measure-
ments, there is first of all the ydjana (yu-shen-na) ; this
from the time of the holy kings of old has been regarded
as a day's march for an army. The old accounts say it is
equal to 40 li; according to the common reckoning in
India it is 30 li, but in the sacred books (of Buddha) the
yojana is only 16 li.
In the subdivision of distances, a ydjana is equal to eight
krdsas (kcu-ln-she) ; a krosa is the distance that the low-
ing of a cow can be heard ; a krosa is divided into 500 bows
(dhanus); a bow is divided into four cubits (hastas) ; a
cubit is divided into 24 fingers (aiujulis); a finger is divided
into seven barleycorns (yams) ; and so on to a louse (y&kd),
a nit (liksJid), a dust grain, a cow's hair, a sheep's hair, a
hare's down, copper- water,3 and so on for seven divisions,
- Has many fountains. dha (p. 87). The expression copper-
3 An enumeration corresponding water may refer to the size of the
to that in the text will be found in small hole made in the tamri or
the Lalita Vistara (Foucaux, p. 1 42) copper cup for the admission of
and iii the Romantic Leyend of Bud- water.
BOOK ii.] INDIAN CALENDAR, ETC. 71
till we come to a small grain of dust; this is divided
sevenfold till we come to an excessively small grain of
dust (ami) ; this cannot be divided further without ar-
riving at nothingness, and so it is called the infinitely
small (paramdmi).
4. Astronomy, the Calendar, &c.
Although the revolution of the Yin and Yang principles
and the successive mansions of the sun and moon be
called by names different from ours, yet the seasons are
the same ; the names of the months are derived from the
position (of the moon in respect} of the asterisms.
The shortest portion of time is called a t'sa-na (kshana) ;
1 20 Icshaiws make a ta-t'sa-na (takshana) ; 60 of these
make a la-fo (lava) ; 30 of these make a mau-hu-li-to
(muhurta) ; five of these make " a period of time " (kdla) ;
six of these make a day and night (ahdrdtra)* but
commonly the day and night are divided into eight kalds.5
The period from the new moon till full moon is called
the white division (Sukla-paksha) of the month; the
period from the full moon till the disappearance (of the
light} is called the dark portion (Krlshna-paksha). The dark
portion comprises fourteen or fifteen days, because the month
is sometimes long and sometimes short. The preceding
dark portion and the following light portion together form
a month; six months form a "march" (hing, s. ayand). Tho
sun when it moves within (the equator) is said to be on
its northward march ;6 when it moves without (the equator)
it is on its southern march.7 These two periods form a
r (vatsara).
The year, again, is divided into six seasons. From the
1 6th day of the 1st month till the I5th day of the 3d
month is the season of gradual heat; from the i6th day of
4 Three in the day, three in the again divided into four parts or pe-
night— Ct, . riods (the). — Ch
* Four for the day and four for 6 Uttardyann.
the night; each of these kaldt is 7 L>ak»h\ndyana.
72 RECORDS OF WESTERN COUNTRIES. [BOOK IT.
the 3d month till the I5th day of the 5th month is called
the season of full heat ; from the i6th day of the 5th month
till the 1 5th day of the 7th month is called the rainy season ;
from the i6th day of the 7th month till the i5th day of the
9th month is called the season of growth (vegetation) ; from
the 1 6th day of the pth month to the 1 5th day of the I ith
month is called the season of gradual cold ; from the i6th
day of the I ith month to the i5th day of the 1st month is
called the season of great (full) cold.8
According to the holy doctrine of Tathagata, the year is
divided into three seasons. From the i6th day of the ist
month till the I5th day of the 5th month is called the hot
season ; from the i6th day of the 5th month till the I5th
day of the Qth month is called the wet season ; from the
1 6th day of the Qth month to the I5th day of the ist
month is called the cold season. Again, there are four
seasons, called spring, summer, autumn, winter. The
three spring months are called Chi-ta-lo (Chaitra) month,
Fei-she-kie (VaiSaka) month, She-se-ck'a (Jyeshtha);
these correspond with the time from the i6th day of
the ist month to the I5th of the 4th month. The three
summer months are called 'An-sha-cha (Ashadha) month,
Chi-lo-fa-na (Sravana) month, Po-ta-lo-pa-to (Bhadrapada)
month; these correspond to the time between the i6th
day of the 4th month to the I5th day of the 7th month.
The three autumn months are called, 'An-shi-fo-kuQ-che
(As*vayuja) month, Kia-li-ta-kd (Karttika) month, Wi-10
kia-chi-lo (Margas*irsha) month; these correspond to the
time between the i6th day of the 7th month to the
1 5th day of the loth month. The three months of
winter are called Fo-sliu (Pushya) month, Ma-ku (Magha)
month, and Po-li-kiu-na (Phalguna) month; these cor-
8 These six seasons (rftarcu) are re- ga-sirsha and Pushya ; and (6) S'u-
spectively (i ) Va&anta, including the tro — Magha and Phalguna. In the
months of Chaitra and Vai&kha ; south they are reckoned as begin-
(2) Grishma — Jyeshtha and Asha- ning a month later,
dha; (3) Varshfa — Sravana and 9 The symbol ku is for yu.— Julien
Bhadrapada; (4) S'aradd — A4vina inloc.
and Karttika ; (5) Hemanta— Mar- 10 The symbol wi is for mo.— Jul.
BOOK IL] INDIAN BUILDINGS. 73
respond with the time between the i6th day of the loth
month to the I5th day of the ist month in China. In
old times in India the priestly fraternity, relying on the
holy teaching of Buddha, had a double n resting-time
(during tlie raijis), viz., either the former three months or
the latter three months ; these periods were either from
the 1 6th day of the 5th month to the I5th day of the
8th month, or from the i6th day of the 6th month to the
1 5th day of the 9th month.
Translators of the SiUras (king) and the Vinaya (liu)
belonging to former generations employed the terms Tso-
hia and Tso-la-hia12 to signify the rest during the rainy
season ; but this was because the ignorant (common) people
of the frontier countries did not understand the right sounds
of the language of the middle country (India), or that they
translated before they comprehended the local phrases:
this was the cause of error. And for the same reason
occur the mistakes about the time of Tathagata's con-
ception, birth, departure from his home, enlightenment,
and Nirvana, which we shall notice in the subsequent
records.
5. Towns and Buildings.
The towns and villages have inner gates;13 the walls
are wide and high ; the streets and lanes are tortuous,
and the roads winding. The thoroughfares are dirty and
11 I have preferred not to alter M I cannot but think that lia
the text, and BO translate the pas- and la in these phrases are intended
sage literally. The " double period " to be phonetic equivalents for
of rest during the rainy season was Vanka, and that the author is
an early ordinance, found in the pointing out the error of those who
Vinaya. It was so arranged that adopted such inadequate sounds.
those who were prevented from ar- M. Julien's explanation, however,
it the appointed time might may be the correct one (vidLJulien w
begin their "rest" a month later. Inc., n. i).
If, however, we suppose the symbol u Such is the meaning generally
liany to be a mistake for yu, then assigned to the symbols leu yen. I
the passage will run thus: "The do not understand the tra:
priestly fraternity r. tin <1 into fixed given by .Fulu-n ; the texts perhaps
dwellings during the rainy season." are ditl
See Burnouf, Jntrod., p. 254.
74 RECORDS OF WESTERN COUNTRIES. [BOOK ir.
the stalls arranged on both sides of the road with appro-
priate signs. Butchers, fishers, dancers, executioners, and
scavengers, and so on, have their abodes without the
city. In coming and going these persons are bound to
keep on the left side of the road till they arrive at their
homes. Their houses are surrounded by low walls, and
form the suburbs. The earth being soft and muddy, the
walls of the towns are mostly built of brick or tiles. The
towers on the walls are constructed of wood or bamboo ;
the houses have balconies and belvederes, which are made
of wood, with a coating of lime or mortar, and covered with
tiles. The different buildings have the same form as those
in China : rushes, or dry branches, or tiles, or boards are
used for covering them. The walls are covered with
lime and mud, mixed with cow's dung for purity. At
different seasons they scatter flowers about. Such are
some of their different customs.
The sanghdrdmas are constructed with extraordinary
skill. A three-storied tower14 is erected at each of the
four angles. The beams and the projecting heads are
carved with great skill in different shapes. The doors,
windows, and the low walls are painted profusely; the
monks' cells are ornamental on the inside and plain on
the outside.15 In the very middle 16 of the building is the
hall, high and wide. There are various storeyed chambers
and turrets of different height and shape, without any
fixed rule. The doors open towards the east; the royal
throne also faces the east.
14 The phrase chung Icoh means monks " or H the religious," the
" a storeyed room or pavilion ; " so dark-clad.
at least I understand it. M. Julien 16 The phrase ngau ghih may
translates as though it meant a mean "the sleeping apartments,"
double-storeyed room, or a pavilion as Julien translates ; but I hesitate
with two storeys. The passage lite- to give it this meaning, because the
rally translated is : "Angle towers monks slept in their cells, and not in
rise on the four sides ; there are (or a dormitory. The hall I take to be
they are) storeyed buildings of three the hall for religious worship. The
stages." account here given corresponds very
15 I take II ihu to mean "the closely with the description of the
BOOK IL] DRESS, HABITS, ETC. 75
6. Scats, Clothing; &c.
When they sit or rest they all use mats ; n the royal
family and the great personages and assistant officers use
mats variously ornamented, but in size they are the same.
The throne of the reigning sovereign is large and high,
and much adorned with precious gems: it is called the
Lion-throne (siinhdsana). It is covered with extremely
fine drapery ; the footstool is adorned with gems. The
nobility use beautifully painted arid enriched seats, ac-
cording to their taste.
7. Dress, Habits, &c.
Their clothing is not cut or fashioned ; they mostly affect
fresh-white garments ; they esteem little those of mixed
colour or ornamented. The men wind their garments
round their middle, then gather them under the armpits,
and let them fall down across the body, hanging to the
right. The robes of the women fall down to the ground ;
they completely cover their shoulders. They wear a little
knot of hair on their crowns, and let the rest of their hair
fall loose. Some of the men cut off their moustaches,
and have other odd customs. On their heads the people
wear caps (crowns), with flower- wreaths and jewelled
necklets. Their garments are made of Kiau-she-ye (kau-
and of cotton. Kiau-she-ye is the product of the
wild silkworm. They have garments also of Tso-mo
(kshauma), which is a sort of hemp; garments also made
of Kien-po-lo (kambala) which is woven from fine goat-hair;
garments also made from Ho-la-li (karala)18 This stufl' is
made from the fine hair of a wild animal: it is seldom
this can be woven, and therefore the stufl' is very valuable,
and it is regarded as fine clothing.
In North India, \yhure the air is cold, they wear short
VihArw in Nepal at the present day. niihadyi 'IVili, niritlanath) or m:it H
I expression here used may u»cd by Bud-1
mean "matted beds" or "seat*." u The Japane- nts are
It is commonly used to denot- th h'<i-ra-t$i.
76 RECORDS OF WESTERN COUNTRIES. [BOOK IT.
and close-fitting garments, like the Hu people. The dress
and ornaments worn by non-believers are varied and
mixed. Some wear peacocks' feathers ; some wear as
ornaments necklaces made. of skull bones (the Kapdla-
dhdrinas) ; some have no clothing, but go naked (Nir-
grantlias) ; some wear leaf or bark garments ; some pull
out their hair and cut off their moustaches ; others have
bushy whiskers and their hair braided on the top of their
heads. The costume is not uniform, and the colour, whether
red or white, not constant.
The Shamans (Sramanas) have only three kinds19 of
robes, viz., the Sang-kio-ki, the Ni-fo-si-na. The cut of the
three robes is not the same, but depends on the school.
Some have wide or narrow borders, others have small or
large flaps. The Sang-kio-ki covers the left shoulder and
conceals the two armpits. It is worn open on the left and
closed on the right. It is cut longer than the waist. The
Ni-fo-se-na has neither girdle nor tassels. When putting
it on, it is plaited in folds and worn round the loins with
a cord fastening. The schools differ as to the colour of
this garment : both yellow and red are used.
The Kshattriyas and the Brahmans are cleanly and
wholesome in their dress, and they live in a homely and
frugal way. The king of the country and the great mini-
sters wear garments and ornaments different in their cha-
racter. They use flowers for decorating their hair, with
gem-decked caps ; they ornament themselves with brace-
lets and necklaces.
There are rich merchants who deal exclusively 20 in
gold trinkets, and so on. They mostly go bare-footed ; few
wear sandals. They stain their teeth red or black ; they
bind up their hair and pierce their ears ; they ornament 21
their noses, and have large eyes. Such is their appearance.
39 There are only two names ^ It may also mean that the great
given in the text. The first, viz., the merchants use only bracelets.
Seng -Ida -chi — Sanghati is omitted. -1 This may also mean "they
The other two are the Sankakshikd have handsome noses."
and the Xiidsana.
BOOK IL] LITERATURE. 77
8. deaf zliness, Ablutions, &c.
They are very particular in their personal cleanliness,
and allow no remissness in this particular. All wash
themselves before eating ; they never use that which has
been left over (from a former meal) ; they do not pass the
dishes. Wooden and stone vessels, when used, must be
destroyed; vessels of gold, silver, copper, or iron after each
meal must be rubbed and polished. After eating they
cleanse their teeth with a willow stick, and wash their
hands and mouth.
Until these ablutions are finished they do not toucli
one another. Every time they perform the functions of
nature they wash their bodies and use perfumes of
sandal- wood or turmeric.
When the king washes22 they strike the drums and sing
hymns to the sound of musical instruments. Before
offering their religious services and petitions, they wash
and bathe themselves.
9. Writing, Language, Books, the Vedas, Study.
The letters of their alphabet were arranged by Brahmfi-
and their forms have been handed down from the
first till now. They are forty-seven in number, and are
combined so as to form words according to the object, and
according to circumstances (of time or place} : there are
other forms (inflexions) used. This alphabet has spread
in different directions and formed diverse branches, ac-
cording to circumstances ; therefore there have been slight
modifications in the sounds of the words (spoken lan-
guage) ; but in its great features there has been no change.
Middle India preserves the original character of the lan-
guage in its integrity. Here the pronunciation is soft and
able, and like the lan-ua-e Of the Devas. The pro-
nunciation of the words is clear and pure, and fit as a
M translates *' \ Ung is going out;" but in my copy
it i* as in the t
78 RECORDS OF WESTERN COUNTRIES. [BOOK ir.
model for all men. The people of the frontiers have con-
tracted several erroneous modes of pronunciation ; for ac-
cording to the licentious habits of the people, so also will
be the corrupt nature of their language.
With respect to the records of events, each province
has its own official for preserving them in writing. The
record of these events in their full character is called
Ni-lo-pi-cli a (Nilapita, Hue deposit). In these records
are mentioned good and evil events, with calamities and
fortunate occurrences.
To educate and encourage the young, they are first
taught (led) to study the book of twelve chapters (Sid-
dhavastu).23
After arriving at the age of seven years and upwards,
the young are instructed in the five Vidyds, &dstras of
great importance.24 The first is called the elucidation of
sounds (£abdavidyd.) This treatise explains and illus-
trates the agreement (concordance) of words, and it provides
an index for derivatives.
The second vidyd is called Kiau-ming (£ilpasthdna-
ridya)', it treats of the arts, mechanics, explains the
principles of the Yin and Yang and the calendar.
The third is called the medicinal treatise (Chikitsdvidyd) ;
it embraces formulae for protection, secret charms (the use
of) medicinal stones, acupuncture, and mugwort.
The fourth vidyd is called the Hetuvidyd (science of
causes) ; its name is derived from the character of the
work, which relates to the determination of the true and
false, and reduces to their last terms the definition of right
and wrong.
The fifth vidyd is called the science of " the interior "
23 This work in twelve chapters is see Max Miiller's letter to the Aca-
that called Siddh a rastu(Sih-ti-chanff) demy, Sept. 25, iSSo ; also Indian
in the Fan-i-ming-i-isi (book xiv. Antiq., vol. ix, p. 307.
1 7 a). It is called Sih-ti-lo-su-to by -4 Or, it may be translated " the
I-tsing (Nanhac, iv. 8 a) by mistake great S'dstra, or S'ustras of the five
for SUi-ti-po-su-to, i.e., Siddharastu. Vidyds," in Chinese, Ming. See
"For some remarks on this subject below, Book iii. note 102.
BOOK ii.] LITERATURE. 79
(Adhydtmavidyd) ; it relates to the five vehicles,25 their
causes and consequences, and the subtle influences of
these.
The B rah mans study the four V£da Sdstras. The first
is called Shau (longevity) -, it relates to the preservation
of life and the regulation of the natural condition. The
second is called Sse (sacrifice) ; it relates to the (rules of)
sacrifice and prayer. The third is called Ping (peace or
regulation) ; it relates to decorum, casting of lots, military
affairs, and army regulations. The fourth is called Shu
(secret mysteries) ; it relates to various branches of science,
incantations, medicine.26
The teachers (of these works) must themselves have
closely studied the deep and secret principles they con-
tain, and penetrated to their remotest meaning. They
then explain their general sense, and guide their pupils
in understanding the words which are difficult. They urge
them on and skilfully conduct them. They add lustre to
their poor knowledge, and stimulate the desponding. If
they find that their pupils are satisfied with their acquire-
ments, and so wish to escape to attend to their worldly
duties, then they use means to keep them in their power.
AVhen they have finished their education, and have at-
tained thirty years of age, then their character is formed
and their knowledge ripe. When they have secured an
occupation they first of all thank their master for his atten-
tion. There are some, deeply versed in antiquity, who
devote themselves to elegant studies, and live apart from
the world, and retain the simplicity of their character.
These rise above mundane presents, and are as insensible to
renown as to the contempt of the world. Their name
having spread afar, the rulers appreciate them highly, but
28 The fiv. I.e., the five d. laydisciple.
degrees of i among nr Vtdat, in tin- <>nl«T
the BuddhUU: (I) The vehicle- of th.-y an- hm- sj...k.-n of,
•'. (2) "f tl • -van, (3) A ) ,- IV,/,,, the
i iuddha, (4) of the or- &fma V&ta, the Atliarva V£da.
So RECORDS OF WESTERN COUNTRIES. [BOOK IL
are unable to draw them to the court. The chief of the
country honours them on account of their (mental) gifts, and
the people exalt their fame and render them universal hom-
age. This is the reason of their devoting themselves to their
studies with ardour and resolution, without any sense of
fatigue. They search for wisdom, relying on their own re-
sources. Although they are possessed of large wealth, yet
they will wander here and there to seek their subsistence.
There are others who, whilst attaching value to letters, will
yet without shame consume their fortunes in wandering
about for pleasure, neglecting their duties. They squander
their substance in costly food and clothing. Having no vir-
tuous principle, and no desire to study, they are brought
to disgrace, and their infamy is widely circulated.
So, according to the class they belong to, all gain know-
ledge of the doctrine of Tathagata; but, as the time is
distant since the holy one lived, his doctrine is presented
in a changed form, and so it is understood, rightly or not,
according to the intelligence of those who inquire into it.
10. Buddhist Schools, Books, Discussions, Discipline.
The different schools are constantly at variance, and
their contending utterances rise like the angry waves of
the sea. The different sects have their separate masters,
and in various directions aim at one end.
There are Eighteen schools, each claiming pre-eminence.
The partisans of the Great and Little Vehicle are content
to dwell apart. There are some who give themselves up
to quiet contemplation, and devote themselves, whether
walking or standing still or sitting down, to the acquire-
ment of wisdom and insight ; others, on the contrary, differ
from these in raising noisy contentions about their faith.
According to their fraternity, they are governed by dis-
tinctive rules and regulations, which we need not name.
The Vinaya (liu), discourses (luti), stitras (king), are
equally Buddhist books. He who can entirely explain
one class of these books is exempted from the control of
BOOK ii.] BUDDHIST STUDIES.— DISCIPLINE. 8r
the kannaddna. If he can explain two classes, he receives
in addition the equipments of an upper seat (room) ; he
who can explain three classes has allotted to him different
servants to attend to and obey him ; he who can explain
four classes has " pure men " (updsakas) allotted to him as
attendants ; he who can explain five classes of books is
then allowed an elephant carriage; he who can explain
six classes of books is allowed a surrounding escort.
"When a man's renown has reached to a high distinction,
then at different times he convokes an assembly for dis-
cussion. He judges of the superior or inferior talent of
those who take part in it ; he distinguishes their good or
bad points ; he praises the clever and reproves the faulty ;
if one of the assembly distinguishes himself by refined
language, subtle investigation, deep penetration, and severe
logic, then he is mounted on an elephant covered with
precious ornaments, and conducted by a numerous suite to
the gates of the convent.
If, on the contrary, one of the members breaks down in
his argument, or uses poor and inelegant phrases, or if he
violates a rule in logic and adapts his words accordingly,
they proceed to disfigure his face with red and white, and
cover his body with dirt and dust, and then carry him off
to some deserted spot or leave him in a ditch. Thus they
distinguish between the meritorious and the worthless,
between the wise and the foolish.
The pursuit of pleasure belongs to a worldly life, to
follow knowledge to a religious life ; to return to a worldly
life from .one of religion is considered blameworthy. If
one breaks the rules of discipline, the transgressor is
publicly reproved: for a slight fault a reprimand is
given or a temporary banishment (enforced silence); !'..:•
a grave fault expulsion is enforced. Those who are
thus expelled for life go out to seek some dwelling-place,
or, finding no place of refuge, w;m<ler about the roads;
sometimes they go back to their old occupation (•?••
'ife).
VOL. J. F
82 RECORDS OF WESTERN COUNTRIES. [BOOK n.
II. Castes — Marriage.
With respect to the division of families, there are four
classifications. The first is called the Brahman (Po-lo-men),
men of pure conduct. They guard themselves in religion,
live purely, and observe the most correct principles. The
second is called Kshattriya {Tsa-ti-li), the royal caste.
For ages they have been the governing class : they apply
themselves to virtue (humanity) and kindness. The third
is called VaiSyas (fel-she-li), the merchant class : they
engage in commercial exchange, and they follow profit at
home and abroad, The fourth is called Sudra (Shu-t'o-lo),
the agricultural class : they labour in ploughing and tillage.
In these four classes purity or impurity of caste assigns
to every one his place. When they marry they rise or
fall in position according to their new relationship. They
do not allow promiscuous marriages between relations.
A woman once married can never take another husband.
Besides these there are other classes of many kinds that
intermarry according to their several callings. It would
be difficult to speak of these in detail.
12. Royal Family, Troops, Weapons.
The succession of kings is confined to the Kshattriya
(T'sa-li) caste, who by usurpation and bloodshed have from
time to time raised themselves to power. Although a dis-
tinct caste, they are regarded as honourable (or lords).
The chief soldiers of the country are selected from the
bravest of the people, and as the sons follow the profes-
sion of their fathers, they soon acquire a knowledge of the
art of war. These dwell in garrison around the palace
(during peace), but when on an expedition they march in
front as an advanced guard. There are four divisions of
the army, viz. — (i) the infantry, (2) the cavalry, (3) the
chariots, (4) the elephants.27 The elephants are covered
with strong armour, and their tusks are provided with
27 I.e., the pattakuya, asvaMya, rathaldya, and hastikuya divisions.
BOOK IL] ARMY.— JUSTICE. 83
sharp spurs. A leader in a car gives the command, whilst
two attendants on the right and left drive his chariot,
which is drawn by four horses abreast. The general of
the soldiers remains in his chariot ; he is surrounded by a
file of guards, who keep close to his chariot wheels.
The cavalry spread themselves in front to resist an
attack, and in case of defeat they carry orders hither and
thither. The infantry by their quick movements contri-
bute to the defence. These men are chosen for their cou-
rage and strength. They carry a long spear and a great
shield; sometimes they hold a sword or sabre, and ad-
vance to the front with impetuosity. All their weapons
of war are sharp and pointed. Some of them are these —
spears, shields, bows, arrows, swords, sabres, battle-axes,
lances, halberds, long javelins, and various kinds of slings.28
All these they have used for ages.
13. Manners, Administration of Law, Ordeals.
AVith respect to the ordinary people, although they are
naturally light-minded, yet they are upright and honourable.
In money matters they are without craft, and in admini-
stering justice they are considerate. They dread the retri-
bution of another state of existence, and make light of the
things of the present world. They are not deceitful or
treacherous in their conduct, and are faithful to their
oaths and promises. In their rules of government there is
remarkable rectitude, whilst in their behaviour there is
much gentleness and sweetness. With respect to crimi-
nals or rebels, these are few in number, and only occasion-
ally troublesome. When the laws are broken or the power
of the ruler violated, then the matter is clearly sifted and
the offenders imprisoned. There is no infliction of corpo-
ral punishment ; they are simply left to live or die, and are
not counted among men. When the rules of propriety or
* Compare the weapons in the tJ>c Pud'
hands of soldiers represented in the &c., pp. n, 20, 51, 07,
ta frescoes.— Burgess, Nob* on
84 RECORDS OF WESTERN COUNTRIES. [BOOK II.
justice are violated, or when a man fails in fidelity or
tilial piety, then they cut his nose or his ears off, or his
hands and feet, or expel him from the country or drive
him out into the desert wilds. For other faults, except
these, a small payment of money will redeem the punish-
ment. In the investigation of criminal cases there is no
use of rod or staff to obtain proofs (of guilt). In ques-
tioning an accused person, if he replies with frankness the
punishment is proportioned accordingly; but if the ac-
cused obstinately denies his fault, or in despite of it
attempts to excuse himself, then in searching out the
truth to the bottom, when it is necessary to pass sentence,
there are four kinds of ordeal used — (i) by water, (2) by
force, (3) by weighing, (4) by poison.
When the ordeal is by water, then the accused is placed
in a sack connected with a stone vessel and thrown into
deep water. They then judge of his innocence (truth) or
guilt in this way — if the man sinks and the stone floats
he is guilty ; but if the man floats and the stone sinks
then he is pronounced innocent.
Secondly, by fire. They heat a plate of iron and make
the accused sit on it, and again place his feet on it, and
apply it to the palms of his hands ; moreover, he is made
to pass his tongue over it; if no scars result, he is
innocent ; if there are scars, his guilt is proved. In case of
weak and timid persons who cannot endure such ordeal,
they take a flower-bud and cast it towards the fire ; if it
opens, he is innocent ; if the flower is burnt, he is guilty.
Ordeal by weight is this : A man and a stone are placed
in a balance evenly, then they judge according to lightness
or weight. If the accused is innocent, then the man
weighs down the stone, which rises in the balance ; if he
is guilty, the man rises and the stone falls.
Ordeal by poison is this : They take a ram and make
an incision in its right thigh, then mixing all sorts of
poison with a portion of the food of the accused man,
they place it in the incision made in the thigh (of the ani-
BOOK ii.] FORMS OF POLITENESS. 85
mal) ; if the man is guilty, then the poison takes effect
and the creature dies ; if he is innocent, then the poison
has no effect, and he survives.
By these four methods of trial the way of crime is
stopped.
14. Forms of Politeness.
There are nine methods of showing outward respect —
(i) by selecting words of a soothing character in making
requests ; (2) by bowing the head to show respect ; (3) by
raising the hands and bowing ; (4) by joining the hands
and bowing low ; (5) by bending the knee; (6) by a pros-
tration ; ® (7) by a prostration on hands and knees ; (8)
by touching the ground with the five circles ; (9) by
stretching the five parts of the body on the ground.
Of these nine methods the most respectful is to make
one prostration on the ground and then to kneel and laud
the virtues of the one addressed. When at a distance it
is usual to bow low j30 when near, then it is customary to
kiss the feet and rub the ankles (of the person addressed).
Whenever orders are received at the hands of a su-
perior, the person lifts the skirts of his robes and makes a
prostration. The superior or honourable person who is
thus reverenced must speak gently (to the inferior), either
touching his head or patting his back, and addressing him
with good words of direction or advice to show his affection.
Wlien a £ramana, or one who has entered on the religious
life, has been thus respectfully addressed, he simply re-
plies by expressing a good wish (voiv).
Not only do they prostrate themselves to show reve-
rence, but they also turn round towards the thing reve-
renced in many ways, sometimes with one turn, some-
times with three: if from some long-oheriahed tiding
there is a call for marked reverence, then according to the
desire of the person.
» To kneel on all-fours. — \Y.-llH Wil
*> A"i tany, to bow to th« ground.— W. W.
86 RECORDS OF WESTERN COUNTRIES. [BOOK ir.
15. Medicines, Funeral Customs •, &c.
Every one who falls sick fasts for seven days. During
this interval many recover, but if the sickness lasts they
take medicine. The character of these medicines is diffe-
rent, and their names also. The doctors differ in their
modes of examination and treatment.
When a person dies, those who attend the funeral raise
lamentable cries and weep together. They rend their
garments and loosen their hair ; they strike their heads
and beat their breasts. There are no regulations as to
dress for mourning, nor any fixed time for observing it.
There are three methods of paying the last tribute to
the dead: (i) by cremation — wood being made into a
pyre, the body is burnt ; (2) by water — the body is thrown
into deep flowing water and abandoned ; (3) by desertion
— the body is cast into some forest-wild, to be devoured
by beasts.
When the king dies, his successor is first appointed,
that he may preside at the funeral rites and fix the
different points of precedence. Whilst living they give
(their rulers) titles according to their character (virtue) •
when dead there are no posthumous titles.
In a house where there has been a death there is no
eating allowed ; but after the funeral they resume their
usual (habits). There are no anniversaries (of the death)
observed. Those who have attended a death they consider
unclean ; they all bathe outside the town and then enter
their houses.
The old and infirm who come near to death, and those
entangled in a severe sickness, who fear to linger to the
end of their days, and through disgust wish to escape the
troubles of life, or those who desire release from the
trifling affairs of the world and its concerns (the concerns
of life), these, after receiving a farewell meal at the hands
of their relatives or friends, they place, amid the sounds
of music, on a boat which they propel into the midst of
BOOK ii.] GOVERNMENT. 87
the Ganges, where such persons drown themselves. They
think thus to secure a birth among the Devas. Rarely
one of these may be seen not yet dead on the borders (of
tlie river}.
The priests are not allowed to lament or cry for the
dead; when a father or mother of a priest dies they
recite their prayers, recounting (pledging) their obligations
to them ; reflecting on the past, they carefully attend to
them now dead. They expect by this to increase the
mysterious character of their religious merit.
1 6. Civil Administration, Revenues , &c.
As the administration of the government is founded on
benign principles, the executive is simple. The families
are not entered on registers, and the people are not sub-
ject to forced labour (conscription). The private demesnes
of the crown are divided into four principal parts; the
first is for carrying out the affairs of state and providing
sacrificial offerings ; the second is for providing subsidies
for the ministers and chief officers of state ; the third is
for rewarding men of distinguished ability ; and the fourth
is for charity to religious bodies, whereby the field of
merit is cultivated (planted). In this way the taxes on
the people are light, and the personal service required of
them is moderate. Each one keeps his own worldly goods
in peace, and all till the ground for their subsistence.
These who cultivate the royal estates pay a sixth part of
the produce as tribute. The merchants who engage in
commerce come and go in carrying out their transactions.
The river-passages and the road-barriers are open on pay-
ment of a small toll. When the public works require it,
labour is exacted but paid for. The payment is in strict
•ortion to the work done.
The military guard tl, rs, or go out to punish the
refractory. They also mount guard at night round tho
• '. The soldiers are levied according to the require-
ments of the service ; they are promised certain payments
88 RECORDS OF IVESTERN COUNTRIES. [BOOK n.
and are publicly enrolled. The governors, ministers,
magistrates, and officials have each a portion of land con-
signed to them for their personal support.
17. Plants and Trees, Agriculture, Food, Drink, Cookery.
The climate and the quality of the soil being different
according to situation, the produce of the land is various
in its character. The flowers and plants, the fruits and
trees are of different kinds, and have distinct names.
There is, for instance, the Amala fruit (Ngdn-mo-lo), the
Amla fruit (Ng&n-mi-lo), the Madhuka fruit (Mo-tu-kia),
the Bhadra fruit (po-ta-lo), the Kapittha fruit (kie-pi-ta),
the Amala fruit (0-mo-lo), the Tinduka fruit (Chin-tu-kia),
the Udumbara fruit ( Wu-tan-po-lo), the Mocha fruit (Ufau-
che), the Narikela fruit (Na-li-ki-lo), the Panasa fruit (Pan-
na-so). It would be difficult to enumerate all the kinds
of fruit ; we have briefly named those most esteemed by
the people. As for the date (Tsau\ the chestnut (LiJi), the
loquat (P'i), and the persimmon (TJii), they are not known.
The. pear (Li), the wild plum (Nai), the peach (T'au), the
apricot (Hang or Mui), the grape (Po-tau), &c., these all
have been brought from the country of KaSmir, and are
found growing on every side. Pomegranates and sweut
oranges are grown everywhere.
In cultivating the land, those whose duty it is sow and
reap, plough and harrow (weed), and plant according to
the season ; and after their labour they rest awhile.
Among the products of the ground, rice and corn are most
plentiful. With respect to edible herbs and plants, we
may name ginger and mustard, melons and pumpkins, the
Heun-to (Kandu ?) plant, and others. Onions and garlic
are little grown ; and few persons eat them ; if any one
uses them for food, they are expelled beyond the walls of
the town. The most usual food is milk, butter, cream,
soft sugar, sugar-candy, the oil of the mustard-seed, and
all sorts of cakes made of corn are used as food. Fish,
BOOK ii.] CULTIVATION AND FOOD. 89
mutton, gazelle, and deer they eat generally fresh, some-
times salted; they are forbidden to eat the flesh of the
ox, the ass, the elephant, the horse, the pig, the dog, the
fox, the wolf, the lion, the monkey, and all the hairy kind.
Those who eat them are despised and scorned, and are
universally reprobated ; they live outside the walls, and
are seldom seen among men.
AVith respect to the different kinds of wine and liquors,
there are various sorts. The juice of the grape and sugar-
cane, these are used by the Kshattriyas as drink ; the Vai-
6yas use strong fermented drinks ;31 the Sramans and Brah-
mans drink a sort of syrup made from the grape or sugar-
cane, but not of the nature of fermented wine.32
The mixed classes and base-born differ in no way (as
to food or drink) from the rest, except in respect of the
vessels they use, which are very different both as to value
and material. There is no lack of suitable things for
household use. Although they have saucepans and stew-
pans, yet they do not know the steamer used for cook-
ing rice. They have many vessels made of dried clay ;
they seldom use red copper vessels : they eat from one
vessel, mixing all sorts of condiments together, which they
take up with their fingers. They have no spoons or cups,
and in short no sort of chopstick. When sick, however,
they use copper drinking cups.
1 8. Commercial Transactions.
Gold and silver, tcou-shih (native copper), white jade,
fire pearls,33 are the natural products of the country ; there
are besides these abundance of rare gems and various kinds
of precious stones of different names, which are collected
from the islands of the sea. These they exchange for
goods ; and in fact they always barter in their com-
KiL.'h-flnvdun-d ppirit*. ** If fo is a mist.-iki- for Man;/,
** Called, therefor*-, " not- \vinu- an it probably in, the subs'
body," i.e., nun-alcoholic. would be "amber."
90 RECORDS OF WESTERN COUNTRIES. [BOOK ir.
mercial transactions, for they have no gold or silver coins,
pearl shells, or little pearls.34
The "boundaries of India and the neighbouring countries
are herein fully described ; the differences of climate and
soil are briefly alluded to. Details referring to these
points are grouped together, and are stated succinctly;
and in referring to the different countries, the various
customs and modes of administration are fully detailed.
LAN-PO [LAMGHAN].
The kingdom of Lan-po35 is about 1000 li in circuit,
and on the north is backed by the Snowy Mountains ; on
three sides it is surrounded by the Black-ridge Mountains.
The capital of the country *is about 10 li in circuit. As
for some centuries the royal family has been extinct,
the chiefs have disputed for power among themselves,
without the acknowledged superiority of any one in par-
ticular. Lately it has become tributary to KapiSa. The
country is adapted for the production of rice, and there
are many forests of sugar-cane. The trees, though they
produce many fruits, yet few are ripened. The climate
is backward; the hoar-frosts are plenty, but not much
snow. In common there is abundance and contentment.
The men (people) are given to music. Naturally they are
untrustworthy and thievish ; their disposition is exacting
one over the other, and they never give another the
preference over themselves. In respect of stature they are
little, but they are active and impetuous. Their garments
are made of white linen for the most part, and what they
34 This translation differs from be also called Murandas (Mahdbh.,
Julien's. The text is probably cor- vii. 4847 ; Reinaud, Mim. s. Clnde,
.nipt, p. 353 ; and Lassen, 2nd. Alt., vol.
35 Lan-po corresponds with the ii. p. 877, voL iii. p. 136 f.). Ptolemy
present Lamghun, a small country (lib. vii. c. I, 42) places a tribe called
lying along the northern bank of Aa/MrciTeu, Aa/iJ3drcu, or Aa/iTra-yai in
the Kabul river, bounded on the this district. The modern name is
west and east by the Alingar and vulgarly pronounced Laghman. See
Kunar rivers. — Cunningham. The Baber's Memoirs, pp. 133, 136, 140
Sanskrit name of the district is Lam- ff. ; Cunningham, Anc. Ucoy. /HI/.,
puka, and the Lampakas are said to p. 43.
BOOK ii.] XA-KIE-LO-HO— NAGARAHARA. 91
wear is well appointed. There are about ten sanghd-
rdmas, with few followers (priests). The greater portion
study the Great Vehicle. There are several scores of diffe-
rent Deva temples. There are few heretics. Going south-
east from this country 100 li or so, we cross a great
mountain (ridge), pass a wide river, and so come to
Na-kie-lo-ho [the frontiers of North India].
NA-KIE-LO-IIO [NAGAIIAIIAKA].
The country of Nagarahara (Xa-kie-lo-ho) is about
600 li from east to west, and 250 or 260 li from north to
south. It is surrounded on four sides by overhanging
precipices and natural barriers. The capital is 20 li or
so in circuit.36 It has no chief ruler ; the commandant
and his subordinates come from KapiSa. The country
is rich in cereals, and produces a great quantity of
flowers and fruits. The climate is moist and warm.
Their manners are simple and honest, their disposition
ardent and courageous. They think lightly of 'wealth and
love learning. They cultivate the religion of Buddha,
and few believe in other doctrines. The sanghdrdmas are
many, but yet the priests are few; the stdpas are deso-
late and ruined. There are five Deva temples, with about
one hundred worshippers.87
* The situation of the town of srii wa in the district of Bihfir (J.A. S.
Nagarahfira (the old capital of the B.t vol. xvii. pt. i. pp.492, 494, 498 f.)
JalAlab&d district) has been satisfac- The district corresponds with the
torily determined by Mr. W. Simp- Na-ya/xi Aiovvff6iro\is of Ptolemy (lib.
win (J. R. A. S.t N.S., vol. xiii. p. 18;,). vii. c. i, 43). It is called the city
He places the site of the town in the of Dipaiikara by Hwui-lih (Jul.
nil- (I l>y tin- junction of the I't'e, p. 78), just as he calls Hi. Ma
i and Kabul rivers on Uu-ir the cit of "the skull Imn,
rivers, on Uu-ir the city of "the skull Imn,
right banks. Both t: n Conf. Lassen, /. A., vol. iii. \
and the distance from Lamghan t; Wnr>hipp»-rs m- "OMBoCdflE*
<aU>ut twenty miles south-east) rent religious faith." The usual
%v..ul<l place us on this spot The ti-rm f..r "nmi li.-li«-\vr" in Chinr,,-
mountains crossed by the ] tem-tou, an " outside - n-li^ion
were the SJAh KAh, aixl th«- ri\.r man." Tin's t.-nn Is with
t»e probably the Kabul river th« Pali lui/iim, usi-d in th-
inta. The Sanskrit name— way. Tin- IlinMhistsan- n..\v
Nagarahara — occurs inan inscription of hy the Muhannnadans a-
" (Silllpx..:.
Kittoe i and of (Jho- p. iS6.
92 RECORDS OF WESTERN COUNTRIES. [BOOK n.
Three li to the east of the city there is a stdpa in
height about 300 feet, which was built by As*6ka llfiju.
It is wonderfully constructed38 of stone beautifully
adorned and carved. Sakya, when a Bodhisattva, hero
met Dipankara39 Buddha (Jen-tang-fo), and spreading
out his deerskin doublet, and unbinding his hair and cover-
ing with it the muddy road, received a predictive assur-
ance. Though the passed kalpa brought the overthrow of
the world, the trace of this event was not destroyed;
on religious (fast) days the sky rains down all sorts of
flowers, which excite a religious frame of mind in the
people, who also offer up religious offerings.
To the west of this place is a Kia-lan (saiighdrdina) with
a few priests. To the south is a small sttipa : this was
the place where, in old time, Bodhisattva covered the mud
(with his hair). A£6ka-raja built (this stdpa) away from
the road.40
Within the city is the ruined foundation of a great
stdpa. Tradition says that it once contained a tooth of
Buddha, and that it was high and of great magnificence.
Now it has no tooth, but only the ancient foundations remain.
By its side is a sttlpa 30 feet or so in height ; the old
stories of the place know nothing of the origin of this
fabric ; they say only that it fell from heaven and placed
itself here. Being no work of man's art, it is clearly a
spiritual prodigy.
38 The Chinese expression seems vol. iv. p. 66). The legend I trans-
to refer to the successive layers of lated from the Chinese (J.R. A. Soc.,
checkered stones peculiar to these N.S., vol. \L pp. 377 ff). Fa-hien
topes. See W. Simpson's and also also refers to it (Buddhist PU>irbns,
Mr. Swinnerton's account. — Ind. p. 43). See also some remarks on
Antiq., vol. viii. pp. 198 & 227 f. this legend, Ind. Antiq., voL xi. p.
39 The incident referred to in the 146 ; andconf. Rhys David's Buddh.
text, viz., the interview between Di- Birth- Stories, pp. 3 f.
pankara Buddha and the Bod- *° This is a difficult passage, and
hisattva Sumedha, is a popular one is probably corrupt. The phrase
in Buddhist sculpture and mytho- "ts'ui-pi," towards the end, may
logy. There is a representation of mean "in an out-of-the-way place."
it among fragments in the Lahor The reference is to the spot where
Museum ; another representation is predictive assurance was given to
among the sculptures of the Kanheri Sumedha that he should become a
caves (ArcJucol. Sw. W. Jml, Rep.. Buddha.
BOOK ii.] NA-KIE-LO-HO—NAGARAHARA. 93
To the south- west of the city about 10 li is a
Here Tathagata, when living in the world, alighted, having
left Mid-India and passed through the air for the sake of
converting men. The people, moved by reverence, erected
this building. Not far to the east is a sttipa ; it was
here Bodhisattva met Dipankara Buddha and bought the
flowers.41
About 20 li to the south-west of the city we come to a
small stone ridge, where there is a sanghdrdma with a
high hall and a storied tower made of piled-up stone.
It is now silent and deserted, with no priests. In the
middle is a sttipa 200 feet or so in height, built by A£6ka-
raja.
To the south-west of this sanghdrdma a deep torrent
rushes from a high point of the hill and scatters its
waters in leaping cascades. The mountain sides are like
walls ; on the eastern side of one is a great cavern, deep
and profound, the abode of the Naga Gopala. The gate
(or entrance) leading to it is narrow ; the cavern is dark ;
the precipitous rock causes the water to find its way in
various rivulets into this cavern. In old days there was
a shadow of Buddha to be seen here, bright as the true
form, with all its characteristic marks.42 In later days
men have not seen it so much. What does appear is
only a feeble likeness. But whoever prays with fervent
faith, lie is mysteriously endowed, and he sees it clearly
before him, though not for long.
In old times, when Tathagata was in the world, this
:i was a shepherd who provided the king with milk
and cream. Having on one occasion failed to do so, and
having received a reprimand, he proceeded in an angry
temper to the stdpa of " the predictive assurance," and
41 HI: txnijrht the flower* of * girl, flowers remaining over tliu head as
mho consented to sell them only on a "baldachin," is represented in the
it she should ever here- Labor sculpture referred to above,
after be born as his wife. See the note 39. See Fergusson, Tree and
account in the "Legend of Dipan- Serp. Worthip, pi. U
kar*> Buddha "(J.&A. 1. *- S« «> note 5 p. i, and p. 1-5,
i>. 377 ff.) The incident of the note 76.
94 RECORDS OF WESTERN COUNTRIES. [BOOK ir.
there made an offering of flowers, with the prayer that
he might become a destructive dragon for the purpose of
afflicting the country and destroying the king. Then
ascending the rocky side of the hill, he threw himself
down and was killed. Forthwith he became a great
dragon and occupied this cavern, and then he purposed
to go forth and accomplish his original wicked purpose.
When this intention had risen within him, Tathagata, hav-
ing examined what was his object, was moved with pity
for the country and the people about to be destroyed by
the dragon. By his spiritual power he came from Mid-
India to where the dragon was. The dragon seeing Ta-
thagata, his murderous purpose was stayed, and he ac-
cepted the precept against killing, and vowed to defend
the true law ; he requested Tathagata to occupy this
cavern evermore, that his holy disciples might ever re-
ceive his (the dragon's) religious offerings.43
Tathagata replied, "When I am about to die; I will
leave you my shadow, and I will send five Arhats to
receive from you continual offerings. When the true
law is destroyed,44 this service of yours shall still go
on ; if an evil heart rises in you, you must look at my
shadow, and because of its power of love and virtue your
evil purpose will be stopped. The Buddhas who will
appear throughout this Bhadra-kalpa*5 will all, from a
motive of pity, intrust to you their shadows as a be-
quest." Outside the gate of the Cavern of the Shadow
there are two square stones; on one is the impression
of the foot of Tathagata, with a wheel-circle (lun-siang)
beautifully clear, which shines with a brilliant light from
time to time.
On either side of the Cavern of the Shadow there are
•
43 This is evidently the meaning ** The " true law " was to last
of the passage : the request was, not 500 years ; the " law of images "
that the dragon might dwell in the 1000 years.
cavern, but that Tathagata would ** This period is that in which we
live there with his disciples. Fa- now are, during which 1000 Bud-
hian refers to this cave. dhas are to appear.
BOOK II.]
HI-LO—HIDDA.
95
several stone chambers ; in these the holy disciples of
Tathagata reposed in meditation.
At the north-west corner of the cave of the shadow
is a stdpa where Buddha walked up and down. Beside
this is a st'dpa which contains some of the hair and the
nail-parings of Tathagata.
Not far from this is a sttipa where Tathagata, making
manifest the secret principles of his true doctrine, de-
clared fas Skandlia-dlidtu-dyatanas (Yun-kia/i-king).^
At the west of the Cave of the Shadow is a vast rock,
on which Tathagata in old time spread out his kaslidya*1
robe after washing it; the marks of the tissue still
exist.
To the south-east of the city 30 li or so is the town
of Hi-lo (Hidda) j48 it is about 4 or 5 li in circuit ; it is
high in situation and strong by natural declivities. It
has flowers and woods, and lakes whose waters are
bright as a mirror. The people of this city are simple,
honest, and upright. There is here a two-storied tower ;
the beams are painted and the columns coloured red.
48 The symbol "cAu" (dyatana)
in this passage must be connected
with the previous " yun kiai." The
•<inn kiai cfiu are the eighteen dEfcffM]
f..r which see Childers' Pdli Diet,
(nib toe.) Vide also the tfurangama
SAtra (Catena of Buddhist Scrip., p.
297 n. 2). There is no word in my
:'"r king, given by Julien.
47 Kathdya refers to the colour of
the BuddhiHt upper robe, which \\ ;i>
of brick-red or yellow colour (kn-
" The cit • or Hi<l<la
(concerning which r. -toration, see
V. de St. Martin's Utm.t ti. «., p.
304), about six n cast of
Nagarahara, is described by I
(cap. xiii ) T • ..f "the skull-
bone is there said to be placed within
a square enclosure, and it is added,
" though the heavens should quake
earth open, this place would
Compare with
this the remark of Hiuen Tsiang re-
specting Svetavjiras (sup. p. 6l) and
its name of Ter/oayawr. It is curious,
too, that this place (the neighbour-
hood of Hidda) is called Bograin.
and so also is Svetavaras (i.e., Kar-
sana or Tetragonis). Both Begrdni
and Nagara appear to mean "the
city." This town or NagarnhAr.i,
may be the Nyssa or Nysa of Arrian
(lib. v. cap. i.) and Curtius (lib. viii.
cap. x. 7), in which case there would
be no need to derive Dionysopolis —
the Nagara of Ptolemy — from Ud-
YfiiKq.ura, although, as General
('unninurh:un rnn:irks (Anc. Geoff, of
Ind., p. 46), the name Ajun.-..
to Nagarahara (according t
lit wrll h<3 corrupted from
1 ' jj:in:i or Udyana. Com]>:i
• th«- account found in Huui-
lih ( Vie, p. 76). Conf.
Afiatiffue, torn. vii. ]>\>. 338 f. ; Mas-
VW, iii. l»p. 254
tr : Wilson, Artana Ant., :
105 f.
96 RECORDS OF WESTERN COUNTRIES. [BOOK IL
In the second storey is a little stdpa, made of the seven
precious substances ; it contains the skull-bone of Tathu-
gata; it is I foot 2 inches round; the hair orifices are
distinct; its colour is a whitish-yellow. It is enclosed
in a precious receptacle, which is placed in the middle
of the stdpa. Those who wish to make lucky or unlucky
presages (marks') make a paste of scented earth, and im-
press it on the skull-bone ; then, according to their merit,
is the impression made.
Again there is another little stdpa, made of the seven
precious substances, which encloses the skull-bone of
Tuthfigata. Its shape is like a lotus leaf;49 its colour is
the same as that of the other, and it is also contained
in a precious casket, sealed up and fastened.
Again, there is another little stupa, made of the
seven precious substances, in which is deposited the eye-
ball of Tathagata, large as an Amra fruit and bright
and clear throughout; this also is deposited in a pre-
cious casket sealed up and fastened. The Sanghdti robe
of Tathagata, which is made of fine cotton stuff of a
yellow-red colour,50 is also enclosed in a precious box.
Since many months and years have passed, it is a
little damaged. The staff61 of Tathagata, of which
the rings are white iron (tin ?) and the stick of sandal-
wood, is contained in a precious case (a case made of a
precious substance). Lately, a king, hearing of these
various articles that they formerly belonged to Tathagata
as his own private property, took them away by force to
his own country and placed them in his palace. After
a short time,52 going to look at them, they were gone;
49 The ho hwa is the water-lily, B1 The religious staff, khakkharam
but it is also a general name for or hikkala, was so called from the
mallows (Medhurst, *. v.) This bone noise it made when shaken. Conf.
is that of the uxhntslia or top of the hikk; Ch. sek ; Sek cheung, an abbot's
skull. crosier or staff (Wells Williams).
50 Such seems to be the meaning. It is described in the Sha-men-
Julien has taken it as though Ida- yik-yung (fol. 14 a). See p. 47,
slut referred to another garment, but ante.
it seems merely to denote the robe 5- Scarcely had an hour elapsed.
BOOK ii.] GAXDHARA. 97
and after further inquiries he found they had returned to
their original place. These five sacred objects (relics)
often work miracles.
The king of Kapi^a has commanded five pure-conduct
men (Brdhmans) to offer continually scents and flowers to
these objects. These pure persons, observing the crowds
who came to worship incessantly, wishing to devote them-
selves to quiet meditation, have established a scale of
fixed charges, with a view to secure order, by means of
that wealth which is so much esteemed by men. Their
plan, in brief, is this : — All who wish to see the skull-
bone of Tathagata have to pay one gold piece ; those who
wish to take an impression pay five pieces. The other
objects M in their several order, have a fixed price ; and
yet, though the charges are heavy, the worshippers are
numerous.
To the north-west of the double-storied pavilion is a
sttipa, not very high or large, but yet one which possesses
many spiritual (miraculous) qualities. If men only touch
it with a finger, it shakes and trembles to the foundation,
and the bells and the jingles moving together give out a
pleasant sound.
Going south-east from this, crossing mountains and
valleys for 500 li or so, we arrive at the kingdom of
Kien-t'o-lo (Gandhara).
K i KN-T'O-LO — GANDIIARA.
The kingdom of Gandhara is about icoo li from east
to west, and about 800 li from north to south. On the
east it borders on the river Sin (Sindh). The capital of
the country is called Po-lu-sha-pu-lo ; M it is about 40 li
* The phnwe Uze tin, which is Khoonpea (Kunar) on. I tho
'•ocurrence in l'»u<l<lhist It is t! lane of
composition, seem* to mean "more- Ptolemy (Of • i, 7 . Tli--
• Milt-H thin." capital was PuniHh.-ipunt now Pcshft-
84 The c" •; iii'lhAra is WM. The (Jandarii aro in< t
that of Kabul vallvy, hit kataios (Fr. lyS, 17.,! nn,\
along the Kabul river between the Herodotoa (lib. iil c. 91, lib. \ii. c.
VOL. I.
93 RECORDS OF WESTERN COUNTRIES. [BOOK n.
in circuit. The royal family is extinct, and the kingdom
is governed by deputies from K apis* a. The towns and
villages are deserted, and there are but few inhabitants.
At one corner of the royal residence55 there are about
1000 families The country is rich in cereals, and pro-
duces a variety of flowers and fruits ; it abounds also in
sugar-cane, from the juice of which they prepare "the
solid sugar." The climate is warm and moist, and in
general without ice or snow. The disposition of the
people is timid and soft: they love literature; most of
them belong to heretical schools ; a few believe in the
true law. From old time till now this border-land of
India has produced many authors of Mstras ; for example,
Narayanadeva,66 Asanga Bodhisattva, Vasubandhu
Bodhisattva, Dharmatrata, Manorhita, Pars*va the
noble, and so on. There are about 1000 sanyhdrdmas,
which are deserted and in ruins. They are filled with
wild shrubs,67 and solitary to the last degree. The stdpas
are mostly decayed. The heretical temples, to the number
of about 100, are occupied pell-mell by heretics.
Inside the royal city, towards the north-east,58 is an old
foundation (or a ruinous foundation). Formerly this was
the precious tower of the pdtra of Buddha. After the
Nirvana of Buddha, \\ispdtra coming to this country, was
66), and the district of Gandaritis or walled portion of the town, in
by Strabo (Geog., lib. xv. c. I, 26). which the royal palace stood.
See Wilson, Ariana Ant., pp. 125, K There is a symbol puh before
131 ; J. R. As. Soc., vol. v. p. 117 ; this name, which, as Julien has re-
Lassen, 2nd. Alt., vol. i. pp. 502 f., marked, is inserted by mistake,
vol. ii. pp. 150,854; Pentapot, pp. The Chinese equivalents for the
15 f., 105; Asiat. Res., vol. xv. pp. names of these writers are as fol-
103, io6f. ; Vishnu-pur., vol. ii. pp. lows: Na-lo-yen-tin (Narayanadeva),
169, 174, vol. iii. p. 319, vol. iv. \\ Wu-ch'o-p'u-sa (Asaugha Bddhisa-
Ji8; Mahdbh., via. 2055 f.; Troyer's ttva), Shi-shin-p'u-sa (Vasubandhu
R&ja-Tarawjinl, torn. ii. pp. 3 16-32 1 ; Bodhisattva), Fa-kiu (Dharmatrata),
Elliot, Hist. Ind., vol. i. p. 48 n. ; Ju-i (Manorhita), Hie-tsun (Arya
Bunbury, Hist. Anc. Gcog., voL i. Parsvika). All these, the text says,
pp. 142, 238 ; Reinaud, Mtm. sur were born in Gandhara
Vlndc, pp. 1 06 f. Panini (iv. 2, 57 M. Julien has pointed out the
1 33) mentions the Gandhara in the error in the text and supplied this
group Kachchhadi. meaning.
55 The Kuny shiny is the fortified M Julien has north- west.
BOOK ii.] GANDHAKA. 99
worshipped during many centuries. In traversing diffe-
rent countries it has come now to Persia.59
Outside the city, about 8 or 9 li to the south-east, there
is a pipala tree about 100 feet or so in height. Its branches
are thick and the shade beneath sombre and deep. The
four past Buddhas have sat beneath this tree, and at the
present time there are four sitting figures of the Buddhas
to be seen here. During the Bhadrakalpa, the 996 other
Buddhas will all sit here. Secret spiritual influences
guard the precincts of the tree and exert a protecting
virtue in its continuance. Sakya Tathiigata sat beneath
this tree with his face to the south and addressed Ananda
thus : — " Four hundred years after my departure from the
world, there will be a king who shall rule it called Kan-
ishka (Kia-ni-se-lria) ; not far to the south of this spot
he will raise a stdpa which will contain many various
relics of my bones and flesh."
To the south of the Pippala tree is a stdpa built by King
Kanishka ; this king ascended the throne four hundred
years after the Nirvdna*0 and governed the whole of Jam-
budvipa. He had no faith either in wrong or right (crime
or religious merit), and he lightly esteemed the law of
Buddha. One day when traversing a swampy grove
(bushy swamp) he saw a white hare, which he followed as
fur as this spot, when suddenly it disappeared. He then
saw a young shepherd-boy, who was building in the
wood hard by a little stdpa about three feet high. The
king said, " What are you doing ? " The shepherd-boy
answered and said, "Formerly Sakya Buddha, by his
divine wisdom, delivered this prophecy: ' There shall be a
king in this victorious (superior) land who shall erect a
stfipa, which shall contain a great portion of my bodily
relics.' The sacred merits of the great king (fanrishka)
• For the wanderings of the BuddJia, vol. i. j
Pdtra of Buddha (called in Chin. >•• % 7; also consult
"the measure vessel," compare gra- Marco Polo, vol. ii. j p. 301, 3iof.
dualt and grail), « • j.j.. * See ante, ].. 56, note 200, and
30f., 101 : :, Die JRd. dct inf. p 151, noU- 97.
ioo RECORDS OF WESTERN COUNTRIES. [BOOK ir.
in former births (suit), with his increasing fame, have
made the present occasion a proper one for the fulfilment
of the old prophecy relating to the divine merit and the
religious superiority of the person concerned. And now I
am engaged for the purpose of directing you to these former
predictions." 61 Having said these words he disappeared.
The king hearing this explanation, was overjoyed. Flat-
tering himself that he was referred to in the prophecy
of the great saint, he believed with all his heart and paid
reverence to the law of Buddha. Surrounding the site
of the little stdpa he built a stone stdpa, wishing to sur-
pass it in height, to prove the power of his religious merit
But in proportion as his stdpa increased the other always
exceeded it by three feet, and so he went on till his
reached 400 feet, and the circumference of the base was a
li and a half. The storeys having reached to five, each 1 50
feet in height, then he succeeded in covering the other.
The king, overjoyed, raised on the top of this stdpa twenty-
five circlets of gilded copper on a staff, and he placed in
the middle of the stdpa a peck of the £ariras of Tatha-
gata, and offered to them religious offerings. Scarcely had
he finished his work when he saw the little stdpa take its
place at the south-east of the great foundation, and project
from its side about half-way up.62 The king was disturbed
61 Or, to arouse you to a sense of foundation — i.e., of the lowest divi-
your destiny (your previous fore- sion or storey — and pierced through
cast). the wall of the larger building about
62 Julien translates this differently half way up. Kanishka, ill at ease
— " he saw the little stflpa raise it- in the presence of this portent,
self by the side of the other and ex- ordered the greater building to be
ceed it by one-half." The passage is destroyed down to the second stage,
undoubtedly a difficult one, and On this being done the little tower
rendered more so by a faulty text, again went back to the middle of
To understand it, we must observe the space enclosed by the basement
that the building was a tower of of the larger one, and there over-
live storeys, each 1 50 feet in height, topped it as before. So I under-
The small stiija or tower was en- stand the passage ; and if this be
closed in the middle of the lower so, the only alteration required in
basement. Suddenly, when the the text is in the last clause, where
large tower was finished, the smaller instead of siv, " little," I would sub-
one changed its position, and came stitute ta, "great," "it came out of,
to the south-east angle of the great i.e., towered above, the great gttipa."
BOOK ii.] GANDHARA. 101
at this, and ordered the sttipa to be destroyed. When they
had got down to the bottom of the second storey, through
which the other projected, immediately that one removed to
its former place, and once more it surpassed in height the
other. The king retiring said, " It is easy to commit errors
in human affairs,63 but when there is divine influence at
work it is difficult to counteract it. When a matter is
directed by spiritual power, what can human resentment
effect ? " Having confessed his fault, therefore, he retired.
These two stilpas are still visible. In aggravated64
sickness, if a cure is sought, people burn incense and offer
flowers, and with a sincere faith pay their devotions. In
many cases a remedy is found.
On the southern side of the steps, on the eastern face
of the great stupa, there are engraved (or carved) two
stdpas*5 one three feet high, the other five feet. They are
the same shape and proportion as the great st^a. Again,
there are two full-sized figures of Buddha, one four feet,
the other six feet in height. They resemble him as he sat
cross-legged beneath the B6dhi tree. When the full rays
of the sun shine on them they appear of a brilliant gold
colour, and as the light decreases the hues of the stone
seem to assume a reddish-blue colour. The old people
say, " Several centuries ago, in a fissure of the stone foun-
dation, there were some gold-coloured ants, the greatest
about the size of the finger, the longest about a barleycorn
in size. Those of the same species consorted together ; 1 >y
gnawing the stone steps they have left lines and marks us
if engraved on the surface, and by the gold sand which
they left (as deposits) they have caused the figures of
>dha to assume their j .j.pearanr
** Or, human affairs are change- M The expression /•> <*'}.•> would
able and deoepti w-fin to im-an that tli- stiii*m \V<T,-
04 The sense of ying in this pat- engraved, not built. The particular
sage b doubtful ; it may mean "emu named M to step* leading u]> t<> th<>
plicated" or "threatening (nick- rtdpa it significant, as illustrating
ne»)," to complaints the archil, dural »j>i'< -ar.-ince and
peculiar to cliik. character of these build ing*.
102 RECORDS OF WESTERN COUNTRIES. [BOOK n.
On the southern side of the stone steps of the great
stdpa M there is a painted figure of Buddha about sixteen
feet high. From the middle upward there are two bodies,
below the middle, only one. The old tradition says : In
the beginning, there was a poor man who hired himself out
to get a living ; having obtained a gold coin, he vowed
to make a figure of Buddha. Coming to the stdpa, he
spoke to a painter and said, " I wish now to get a figure
of Tathfigata painted, with its beautiful points of excel-
lence;67 but I only have one gold coin; this is little
enough to repay an artist. I am sorry to be so hampered
by poverty in carrying out my cherished aim/'
Then the painter, observing his simple truth, said no-
thing about the price, but promised to set to work to
furnish the picture.
Again there was a man, similarly circumstanced, with
one gold coin, who also sought to have a picture of Bud-
dha painted. The painter having received thus a gold
piece from each, procured some excellent colours (Hue and
vermilion) and painted a picture. Then both men came
the same day to pay reverence to the picture they had had
done, and the artist pointed each to the same figure, tell-
ing them, "This is the figure of Buddha which you ordered
to be done." The two men looking at one another in
perplexity, the mind of the artist understanding their
doubts, said, " What are you thinking about so long ? If
you are thinking about the money, I have not defrauded
you of any part. To show that it is so there must be
some spiritual indication on the part of the picture."
w This is the literal translation ; side led up to the platform on which
it may mean "on the southern side the tower (xtApa) was built, and that
of the steps," as though there were the figures referred to were engraved
steps only on the eastern side of the between the pilasters of the terrace
stflpa ; or it may, by license, mean on the north and south sides of the
" on the steps of the stApa, its south- steps.
ern face," as though the steps refer- ** Or, "a beautifully - marked
red to were on the southern face, figure of Tath^gata." The marks
But the literal translation is prefer- (siang or lakshana) of Buddha are
able, in which case we may assume well known. — See Burnouf, Lotus,
that a flight uf steps on the eastern p. 616, and ante, p. i, note 5.
BOOK ii.] GANDHARA. 103
Scarcely had he finished when the picture, by some spiri-
tual power, divided itself (from the middle upwards), and
both parts emitted a glory alike. The two men with joy
believed and exulted.
To the south-west of the great, sttipa 100 paces or so,
there is a figure of Buddha in white stone about eighteen
feet high. It is a standing figure, and looks to the
north. It has many spiritual powers, and diffuses a
brilliant light. Sometimes there are people who see the
image come out of an evening and go round68 the great
stdpa. Lately a band of robbers wished to go in and
steal. The image immediately came forth and went
before the robbers. Affrighted, they ran away ; the image
then returned to its own place, and remained fixed as
before. The robbers, affected by what they had seen,
began a new life, and went about through towns and
villages telling what had happened.
To the left and right of the great stdpa are a hundred
little stdpas standing closely together,69 executed with con-
summate art. Exquisite perfumes and different musical
sounds at times are perceived, the work of Rishis, saints,
and eminent sages ; these also at times are seen walking
round the stdpas.
According to the prediction of Tathagata, after this
stdpa has been seven times burnt down and seven times
rebuilt, then the religion of Buddha will disappear. The
record of old worthies says this building has already been
destroyed and restored three times. When (/) first arrived
in this country it had just been destroyed by a fire calamity.
Steps are being taken for its restoration, but they are not
yet complete.
To the west of the great stdpa there is an old sanghdrdma
which was built by Kinij Kaiiishka. Its double towers,
connected terraces, storeyed piles, and deep chambers
" That is, circumambulate it, or Julian explains, arranged in
rm the pradaktl like the scales of a fish, that is, with
* The expression means, as M. regularity.
104 RECORDS OF WESTERN COUNTRIES. [BOOK n.
bear testimony to the eminence of the great priests who have
here formed their illustrious religious characters (gained
distinction). Although now somewhat decayed, it yet
gives evidence of its wonderful construction. The priests
living in it are few ; they study the Little Vehicle. From
the time it was built many authors of &dstras have lived
herein and gained the supreme fruit (of Arhatship).
Their pure fame is wide-spread, and their exemplary
religious character still survives.
In the third tower (doulle-storeyed tower) is the cham-
ber of the honourable Pars'vika (Pi-lo-shi-po), but it has
long been in ruins ; but they have placed here a commemo-
rative tablet to him. He was at first a master of the
Brahmans (or a Brahman doctor), but when eighty years
of age he left his home and assumed the soiled robes (of
a Buddhist disciple). The boys of the town ridiculed him,
saying, " Foolish old man ! you have no wisdom, surely !
Don't you know that they who become disciples of Buddha
have two tasks to perform, viz., to give themselves to medi-
tation and to recite the Scriptures ? And now you are old
and infirm, what progress can you make as a disciple ? 70
Doubtless you know how to eat (and that is all) ! " Then
Pars' vika, hearing such railing speeches, gave up the world 71
and made this vow, " Until I thoroughly penetrate 72 the
wisdom of the three Pitakas and get rid of the evil desire
of the three worlds, till I obtain the six miraculous powers73
and reach the eight deliverances (vimokshas), I will not lie
down to rest (my side shall not touch the sleeping mat)."
From that day forth the day was not enough for him to
walk in meditation or to sit upright in deep thought. In
the daytime he studied incessantly the doctrine of the
70 Lit., in the pure streams of the for which see Eitel's Handbook, B. v.,
high calling (traces). or Childers, Pali Diet., B. v. abhinnd.
71 Withdrew from " time and Five are enumerated in the Lotus,
men." It may be, withdrew for a cap. v. see pp. 291, 345, 372, 379,
time from men. 820; Introd.,p. 263. For the vim6k-
72 Whilst I do not understand, &c. shas see Lotus, pp. 347, 824 ; Chil
73 The six miraculous or spiritual ders, Pali Diet., 8. v. vimokho. See
powers are the aUiljuds, so called ; note 8S, p 149, inf.
BOOK II.]
GANDHARA.
105
sublime principles (of Buddhism), and at night he sat
silently meditating in unbroken thought. After three
years he obtained insight into the three pitakas, and shook
off all worldly desires,74 and obtained the threefold know-
ledge.75 Then people called him the honourable Pars*-
vika76 and paid him reverence.
To the east of Kir^vika's chamber is an old building in
which Vasubandhu77 Bodhisattva prepared the '0-pi-ta-
mo-ku-slie-lun (AWiidJiarinakdsha tidstra) ; 78 men, out of
respect to him, have placed here a commemorative tablet
to this effect.
To the south of Vasubandhu's house, about fifty paces or
so, is a second storied-pavilion in which Manorhita,79 a
master of fedstras, composed the Vibhdshd £dstra. This
learned doctor flourished in the midst of the thousand
M Desire of the three worlds.
75 The trividydt, the threefold
knowledge, viz., of the irn permanence
of all things (anitya), of sorrow
(dukha), and of unreality (andtmd).
n Par4vika, Chin. Hie-ts'un, so
named frompdriva (Chin, hie), "the
side," from his vow, here related,
not to lie on his side. He is reckoned
the ninth or tenth Buddhist patri-
arch (according as Vasumitra, the
M-vt-nth, is excluded or not) ; Edkins,
(.'/tin. Buddh., p. 74; Lassen, I. A.,
vol. ii. p. 1202; Vausilief, pp. 48,
75 f. 203 f. 211 ; Ind. Ant., vol. iv.
p. 141.
77 Vasubandhu (Fo - siu - fan - tho)
translated Thien-sin and Shi sin,
according to northern accounts, the
first patriarch of the Bud-
dhist church, and younger bmthi r
of Asanga. But this succession of
patriarchs is more than doubtful,
i hidharma, who is represented
as the hth patriarch, ar-
rived in China A.D. 520 ; but accord-
ing to Max Miiller, Vasubandhu
flourished in India in the second
half of th? sixth century (India, p.
306). If this date can be estab-
lished, many of the statement* of
dates found in the Chinese Bud-
dhist books will have to be dis-
credited (inf. p. 119, n. i). Lassen,
/. A., vol. ii. p. 1205 ; Edkins, Ch.
Buddh., pp. 169, 278; Vassilief,
pp. 214 ff., or Ind. Ant., vol. iv.
pp. 142 f.
78 This is a work frequently named
in these records. It was written by
Vasubandhu to refute the errors of
the Vaibhashikas, and was trans-
lated into Chinese by Paramartha,
A.D. 557-589. For an account of its
origin see the Life of Buddha by
Wong Pah, § 195, in /. R. A. S., vol.
xx. p. 2 1 1 ; Edkins, Ch. Buddh. , p.
120; Vassilief , pp. 77 f. 108, 130,220.
79 Manorhita, otherwise written
Manorata, Manurhata, or Mandra-
tha (Jul., Vif, p. 405), also Manura.
This is explained by the Chinese
Ju-i, an expression used for the
Xalpavjrlkgha or " wishing tree," de-
noting power to produce whatever
was wished ; literally, " conformable
(/M//I) t..th..u.:lit(>/m/H», nmul)." He
is pmhahlv tin- same as Mantrata
(Vassilief, IlouddJtitme, p. 219).' He
is reckoned tho twenty-secon.i
arch. — Lassen, /. A., vol. ii. p. 1206 ;
Edkins, Ch. tiudd/t., pp. 82- >
/»•/!«, pp. 2»9, 30-'
note 77
io6
RECORDS OF WESTERN COUNTRIES. [BOOK ir.
years *° after the Nirvdna of Buddha. In his youth he was
devoted to study and had distinguished talent. His fame
was wide spread with the religious, and laymen sought to
do him hearty reverence. At that time Vikram&ditya,81
king of the country of Sravasti, was of wide renown. He
ordered his ministers to distribute daily throughout India82
five lakhs of gold coin ; he largely (everywhere) supplied the
wants of the poor, the orphan, and the bereaved. His trea-
surer, fearing that the resources of the kingdom would be
exhausted, represented the case to the king, and said, " Ma-
haraja ! your fame has reached to the very lowest of your
subjects, and extends to the brute creation. You bid me
add (to your expenditure) five lakhs of gold to succour the
poor throughout the world. Your treasury will thus be
emptied, and then fresh imposts will have to be laid (on
80 This expression, " in the midst
of, or during, the thousand years,"
has a particular reference to the
period of 1000 years which succeeded
the period of 500 years after Bud-
dha's death. The 500 years is called
the period of the "true law," the
1000 years "the period of images,"
i.e., image-worship ; after that came
the period of " no law." The phrase
"during the 1000 years," therefore,
in these records, means that the
person referred to lived during
the middle portion of the second
period, that is, about a thousand
years after Buddha. There is a
useful note in Wong Puh's life of
Buddha (§ 204, J. R. A. S., vol. xx.
p. 215) relating to this point, from
which it appears that the accepted
date of the Nirvdna in China at this
time was 850 B.C. The period of
1000 years, therefore, would extend
from 350 B.C. to 650 A.D. Wong
Puh uses the expression ke-shi " the
latter age," for "the thousand
years." Manorhita is placed under
VikramSditya Harsha of Uj jain, and
therefore lived about the middle of
the 6th century A.D., according to
M. Miiller, India, p. 290.
81 This is supposed to be the same
as Vikramaditya or Harsha of Uj-
jayinl, according to Dr. J. Fergusson
and Prof. M. Miiller, the founder of
the usual Sam vat era, 56 B.C. The
Chinese equivalent for his name is
chaoujih, or "leaping above the sun,"
or " the upspringing light," " the
dawn." As to the mode in which
this era of Vikramaditya might
have been contrived, see Fergusson
(/. R. A. S., N. S., vol. xii. p. 273).
The starting-point from which these
writers suppose it came into use is
544 A. D. The expression Vikra-
maditya of Sravasti, is the same as
Vikramaditya of Ayodhya (Oudh),
where we are told (Vassilief, p. 219)
he held his court. The town of
Sravasti was in ruins even in Fa-
hian's time (cap. xx.)
83 "Throughout all the Indies."
This passage may also be translated
thus : " An envoy (shi than) coming
to India, he daily," &c. Julien re-
fers it to one of his own envoys, but
in any case the passage is obscure.
Judging from the context, I think
the meaning is, "he ordered his
minister, in the next sentence called
"his treasurer." to give throughout
India on one day five lakhs for the
poor."
BOOK ii.] GANDHARA. 107
the land cultivators), until the resources of the land be
also exhausted ; then the voice of complaint will be heard
and hostility be provoked. Your majesty, indeed, will get
credit for charity, but your minister83 will lose the respect
of all." The king answered, " But of my own surplus I
(wish to) relieve the poor. I would on no account, for my
own advantage, thoughtlessly burthen (grind down) the
country." Accordingly he added five lakhs for the good
of the poor. Some time after this the king was engaged
chasing a boar. Having lost the track, he gave a man a
lakh for putting him on the scent again. Now Manorhita,
the doctor of Sdstras, once engaged a man to shave his
head, and gave him offhand a lakh of gold for so doing.84
This munificent act was recorded in the annals by the
chief historian. The king reading of it, was filled with
shame, and his proud heart continually fretted about it,85
and so he desired to bring some fault against Manorhita
and punish him. So he summoned an assembly of diffe-
rent religious persons whose talents were most noted,80
to the number of one hundred, and issued the following
decree : " I wish to put a check to the various opinions
(wanderings) and to settle the true limits (of inquiry) ; the
opinions of different religious sects are so various that the
mind knows not what to believe. Exert your utmost
ability, therefore, to-day in following out my directions."
On meeting for discussion he made a second decree: "The
doctors of law belonging to the heretics CT are distinguished
M Such is plainly the meaning; as referring to Manorhita himself,
the treasurer is speaking of himself, who, although a writer of tfdttras,
The antithesis requires it, "£un was also a prince (vid. Eitel, s.v.)
$kanyt than /tiVi." M. .Tulien trans- M I.e., that Man6rhita should
latea it as referring to all the sub- have equalled him in munition. ••-,
jects. and that he should be held up as an
"4 M.-Tulien translates an follows: example.
jour le maltre des Qattnu M "Whose virtuous deeds (good
Manorhita) ayant envoyd un </im/i7/o») were high and profound."
homme jumr c«>nper les chevcux au I find nothing about Brahmuns in the
but in my text there in no text.
." nii'l the whole w Orit may be, "the unbeli
1 seems to require another and the doctors of idstras are both
rig. I translate the passage eminent," &c.
io8 RECORDS OF WESTERN COUNTRIES. [BOOK n
for their ability. The Shamans and the followers of the
law (of Buddha) ought to look well to the principles of
their sect ; if they prevail, then they will bring reverence
to the law of Buddha; but if they fail, then they shall
be exterminated/'88 On this, Manorhita questioned the
heretics and silenced w ninety-nine of them. And now a
man was placed (sat on the mat to dispute with him) of no
ability whatever,90 and for the sake of a trifling discussion
(Manorhita) proposed the subject of fire and smoke. On
this the king and the heretics cried out, saying, " Manor-
hita, the doctor of Sdstras, has lost the sense of right con-
nection (mistaken the order or sense of the phrase) ; he
should have named smoke first and fire afterwards : this
order of things is constant." Manorhita wishing to ex-
plain the difficulty, was not allowed a hearing ; on which,
ashamed to see himself thus treated by the people, he
bit out his tongue and wrote a warning to his disciple
Vasubandhu, saying, " In the multitude of partisans
there is no justice ; among persons deceived there is no
discernment." Having written this, he died.
A little afterwards Vikramiiditya-rfija lost his kingdom
and was succeeded by a monarch who widely patronised
those distinguished for literary merit.91 Vasubandhu,
wishing to wash out the former disgrace, came to the king
and said, " Maharaja, by your sacred qualities you rule the
empire and govern with wisdom. My old master, Manor-
hita, was deeply versed in the mysterious doctrine. The
former king, from an old resentment, deprived him of his
high renown. I now wish to avenge the injury done to my
master." The king, knowing that Manorhita was a man
of superior intelligence, approved of the noble project of
Vasubandhu; he summoned the heretics who had dis-
cussed with Manorhita. Vasubandhu having exhibited
88 It ought probably to be rendered • w Or, who looked at him with a
thus : *' If they prevail, then I will dispirited (downcast) air.
reverence the law of Buddha ; if M This would appear to be Sila-
they are defeated, I will utterly ex- ditya of Ujjain, spoken of by Hiuen
terminate the priests." Tsiang (Book xi.) as having lived
ts* Made to retire. about sixty years before his own time.
BOOK IT.] PUSHKALAVATI. 109
afresh the former conclusions of his master, the heretics
were abashed and retired.
To the north-east of the saiighdrdma of Kanishka-rclja
about 50 li, we cross a great river and arrive at the town
of Pushkalavati (Po-shi-kie-lo-fa-ti).92 It is about 14
or 1 5 li in circuit ; the population is large ; the inner gates
are connected by a hollow (tunnel ?). M
Outside the western gate is a Deva temple. The image
of the god is imposing and works constant miracles.
To the east of the city is a stdpa built by As'oka-raja.
This is the place where the four former Buddhas delivered
the law (preached). Among former saints and sages many
have come (descended spiritually) from Mid-India to this
place to instruct all creatures (things). For example, Vasu-
niitra,94 doctor of £dstras, who composed the Chung-sse-fen-o-
pi-ta-mo(Abhidliarmaprakarana-pdda) Sdstra in this place.
To the north of the town 4 or 5 li is an old sanghdrdma,
of which the halls are deserted and cold. There are very
few priests in it, and all of them follow the teaching of
91 Or Fushkaruvati, the old capital the great river which the traveller
of Gandhara, said to have been here crossed. See Baber's Mem., pp.
founded by Pushkara or Pushkala, 136, 141, 251 ; Cunningham, Anc.
the son of Bharata and nephew of Geog., pp. 49 f. ; St. Martin, Geog.
Kama (Wilson, Vishnu-pur., vol. de VInde, p. 37 ; Bunbury, Hist. A nc.
iii. p. 319). The district is called Gcog.,vol i. p. 498; Wilson, Ariana,
ll(VK(\awrit and U(VK(\at^rit by Ant., pp. 185 f.; Ind. Ant., vol. v.
Arrian (Anab., lib. iv. c. 22, s. 9; pp. 85 f., 330; Lassen, I. A., vol. i.
Ind., c. 4, s. li), and the capital p. 501, vol. iii. p. 139; Reinaud,
liei/KcXcuf/rts or IlevirAa (Intl., c. i, Mim.. ». VInde, p. 65.
s. 8), while- Strabo calls the city w The phrase leu yen means the
HevK(\aiTit (lib. xv. c. 21 s. 27). inner gates of a town or village
Pliny has Peucolais (lib. vi. c. 21, s. (Medhurst, *. v. Yen\ and tuny lin
62) and the people Peucolaitee (c. means " deeply connected," or " are
23, •• ?8). Dionysius Perigetis has deep and connected." .lulim trans-
IlewcaXcuj (v. 1143), and the author latex it, "the houses rige in thick
tut Mar. Jlryth. (». 47) lines." The readings must be dif-
and l't»l< my IIpoxXcuj (lit), vii. c. I, fureot.
s. 44 ; v. L IloxXoft). Al« xanderthe M Vasumitra, in <
Gremt besieged and t<x.k it fr-m, }'u, fri.-nd «.f the world.— ('//. hi.
Astec (Hasti) and appointed San- He was one <>f t)i< < )n> f <>f the 500
gceos (Safijaya) as his successor. It great A <Tin><lth<
WM probably at Hashtanagara, 18 convoked by Kimishka. Vassiliof,
miles north of Peshawar, on the pp. 49 f., 58 f., 78, 107, 113, 222 f. ;
Svit (SuMtos), near its j fto&tt., pp. 72 f., 283 ;
with the Kabul (K6pben or Kdphes), Burnouf, Int., j-p. 399, 505 f.
i io RECORDS OF WESTERN COUNTRIES. [BOOK IT.
the Little Vehicle. Dharmatrata, master of tidstras,
here composed the Ts'a-o-pi-ta-ma-lun (SamyuktdWii-
dharma Sdstra)?5
By the side of the fanghdrdma is a stdpa several hundred
feet high, which was built by A66ka-raja. It is made of
carved wood and veined stone, the work of various artists.
Sakya Buddha, in old time when king of this country,
prepared himself as a Bodhisattva (for becoming a Buddha).
He gave up all he had at the request of those who asked,
and spared not to sacrifice his own body as a bequeathed
gift (a testamentary gift). Having been born in this
country a thousand times as king, he gave during each of
those thousands births in this excellent country, his eyes
as an offering.
Going not far east from this, there are two stone stdpas,
each about 100 feet in height. The right-hand one was
built by Brahma D6va, that on the left by Sakra (king of
Dfoas). They were both adorned with jewels and gems.
After Buddha's death these jewels changed themselves into
ordinary stones. Although the buildings are in a ruin-
ous condition, still they are of a considerable height and
grandeur.
Going north-west about 50 li from these stdpas, there
is another stdpa. Here Sakya Tathagata converted the
Mother of the demons w and caused her to refrain from
95 According to the Cliuh-yau. for he commented on his work, it is
"king (Uddnavarga), Dharmatrata highly probable that the Dharma-
was uncle of Vasumitra. (See Beal, trata alluded to in the text was the
Text» from ike Buddhist Canon(Dhar- compiler of the Northern versions
mapada), p. 8 ; RockhilTs Uddna- of the " Verses of the Law " (Dhar-
varga, p. xi.) There was another mapada) known both in China and
Dharmatrata, according to Tara- Tibet. Dharmatrata, according to
natha (Rockhill, p. xL), who was one a note in the text, was erroneously
of the leaders of the Vaibhashika called Dharmatara.
school, and also another Vasumitra, M The mother of the demons was,
who commented on the Ab/ndharma according to I-tsing (K. i. § 9), called
J{6sha written by Vasubandhu, who Hariti (Ko-li-ti), and was venerated
lived probably in the fifth century by the Buddhists. " She had made a
A.D. But as the Chinese versions vow in a former birth to devour
of the Dharmapada were made before the children of Rajagrtha, and was
Vasubandhu's time, and the second accordingly born as a Yaksha, and
Vasumitra lived after Vasubandhu, became the mother of 500 children.
BOOK II.]
PO-LU-SHA.
in
hurting men. It is for this reason the common folk of
this country offer sacrifices to obtain children from her.
Going north 50 li or so from this, there is another stdpa.
It was here Samaka Bodhisattva97 (Shang-mu-kia), walking
piously, nourished as a boy his blind father and mother.
One day when gathering fruits for them, he encountered
the king as he was hunting, who wounded him by mistake
with a poisoned arrow. By means of the spiritual power
of his great faith he was restored to health through some
medicaments which Indra (Tien-ti), moved by his holy
conduct, applied to the wound.
To the south-east of this place 9S about 200 li, we arrive
at the town Po-lu-sha." On the north of this town is
To nourish these she each day
took a child (boy or girl) of Raja-
grlha. People having told Buddha
of it, he hid one of the Yaksha's
children called "the loved one."
The mother, having searched every-
where, at last found it by Buddha's
side. On this the Lord addressed
her as follows : " Do you so tenderly
love your child? but you possess
500 such. How much more would
persons with only one or two love
theirs ? " On this she was con-
verted and became a Upasika, or
lay disciple. She then inquired
how she was to feed her 500 chil-
dren. On this Buddha said, "The
Bhikshus who live in th- ir monas-
teries shall every day offer you food
out of their portion for nourish-
ment." Therefore in the convents
of the western world, either within
eh of the gates or by the side
of the kitchen, they paint on the
wall a figure of the mother holding
a child, and below soni< -tin;
•onetimes three others in the fore*
cry day they place he-
.is image a dish of food for
her portion of nourishment.
the mofft powerful among 1 1
lowen < : the four li-
kings (Deva-rajaa). The pick and
those without children offer her food
to obtain their wishes. Jn China
she is called Kwd - tscu - mu. —
Julien, Memoires, torn. i. p. 120 n.
My translation of I-tsing, however,
differs from Julien's. The Chalu-
kyas and other royal families of the
Dekhan claim to be descendants of
Haritl (Bdrittpwtra). The above
account from I-tsing relates to the
figure of Haritl in the Varaha temple
at Tamralipti. Possibly this temple
may have been a Chalukya founda-
tion, for the Varaha (boar) was one
of their principal insignia.
97 This refers to Sama, the son of
Dukhula, in the Sdmajdtaka. He is
called in Fa-hian Slien (for Shen-ma),
and this equivalent is also given in the
text. See Trans. Int. Cong. Orient.
( 1 874), p. 135. The Jdtaka is repre-
sented among the Sanchi sculptures
(Ti'ce and Scrp. II V* ///;», pi. xxxvi,
fig. i). For an account of it see
Spence Hunk's /.'astern Monachism,
p. 275 ; c( nf. Mnn. Jlndh., p. 460.
The story is also a Brahmanical one,
occurring in tin- Il'int,ii/,iii<i. — Ind.
Ant., vol. i. pp. 37-39.
w That is, south-east from the
tttipa o:
have not repeated the name of the
place in this and other passages.
w Following th«- route <!•
in the text, we are taken first 4 or
> li ti. the north of 1'u.shk.
next a little way to the cant, then 50
ii2 RECORDS OF WESTERN COUNTRIES. [BOOK ir.
a stdpa; here it was Sudana100 the prince, having given in
charity to some Brahinans the great elephant of his father
the king, was blamed and banished. In leaving his
friends, having gone out of the gate of the wall, it was
here he paid adieu. Beside this is a sanyhdrdma 101 with
about fifty priests or so, who all study the Little Vehicle.
Formerly fevara, master of £dstras, in this place composed
the O-pi-ta-mo-ming-ching-hin^
Outside the eastern gate of the town of Po-lu-sha is a
sanghdrdma with about fifty priests, who all study the
Great Vehicle. Here is a stdpa built by A^oka-raja. In
old times Sudana the prince, having been banished from his
home, dwelt in Mount Dantaloka.103 Here a Brahman
begged his son and daughter, and he sold them to him.
To the north-east of Po-lu-sha city about 20 li or so we
come to Mount Dantaloka. Above a ridge of that mountain
is a stdpa built by A£6ka-raja ; it was here the prince
with this history. The same JdtaTcn
is also found amongst the Ani:ir.i-
vati sculptures, op. cit., pi. Ixv. fig.
I. With respect to the name Su-
dana, the Chinese explanation (good
t> < tli i is erroneous, as M. Julien has
pointed out (p. 122 n.) Sudan ta is
the name of a Pratyekabuddha men-
tioned in the Trikdndatfoha, i. I, 13.
101 So I translate the passage. M.
Julien understands the number fifty
to refer to the sanghdrdmas. But it
-vould be an unusual circumstance
to find fifty or more convents near
one spot, nor does the text neces-
sarily require it.
103 Restored doubtfully by Julien
to Abhidharmaprakdsa-sddhana S"ds-
tra. It was perhaps the Samyukta-
abhidharmahrldaya S'dstra, which
Isvara is said to have translated in
426 A.D. Isvara's name is given in
Chinese as TsZ-tsal, "master,"
"lord," "self -existent."
103 Tan-ta-lo-kia, which might also
be restored to Dandarika. The Ja-
panese equivalent given in the text for
lo is ra. General Cunningham iden-
tifies this mountain with the Monies
I>1. xxxii. in Tree and Serp. Worship Dcedali of Justin (op. cit., p. 52.)
li to the north-west, then 50 li to
the north. It is from this point we
are to reckon 200 li to the south-
west to Po-lu-sha. M. V. de St.
Martin (Memoire, p. 309) substi-
tutes 250 li for 200, and he then
reckons from PushkalAvatt. Gene-
ral Cunningham falls into the same
mistake (Anc. Geog., p. 52), and
identifies Po-lu-sha with Palo-
dheri, or the village of Pali, situ-
ated on a dheri or mound of ruins
(op. cit., p. 52). This would agree with
Hiuen Tsiang's distance and bear-
ing, that is, from the stflpa of Sa-
inaka, which was some 90 to 100 li
to the north-north-east of Pushka-
lavatl.
100 That is, VisvAntara, Visvafi-
tara, or Vossantara, the prince. His
history is a popular one among Bud-
dhists. See Spence Hardy's Man.
of Eudhism., p. 118; Fergusson,
Tree and Serp. Worship, pi. xxxii. ;
Beal's Fah-hian, p. 194 n. 2 ; Bur-
nouf, Lotus,p. 41 1 ; conf. Katkdsarit.,
113,9; 4itor. BrAJim., vii. 27, 34.
The particulars given in the text and
in Fa-hian led to the identification of
BOOK IL] PO-LU-SHA. 113
Sudana dwelt in solitude. By the side of this place, and
close by, is a stijipa. It was here the prince gave his son
and daughter to the Brahman, who, on his part, beat them
till the blood flowed out on the ground. At the present
time the shrubs and trees are all of a deep red colour. Be-
tween the crags (of the mountain) there is a stone chamber,
where the prince and his wife dwelt and practised medita-
tion. In the midst of the valley the trees droop down
their branches like curtains. Here it was the prince in
old time wandered forth and rested.
By the side of this wood, and not far from it, is a rocky
cell in which an old Rlshi dwelt.
Going north-west from the stone cell about 100 li or so,
we cross a small hill and come to a large mountain. To
the south of the mountain is a sanghdrama, with a few
priests as occupants, who study the Great Vehicle. By
the side of it is a sttipa built by Agoka-raja. This is
the place which in old time was occupied by Ekasrlnga
llishi.10* This Rlshi being deceived by a pleasure-woman,
lost his spiritual faculties. The woman, mounting his
shoulders, returned to the city.
To the north-east of the city of Po-lu-sha 50 li or so,
we come to a high mountain, on which is a figure of the
wife of ttfvaxa Deva carved out of green (bluish) stone.
This is Bhima DevL105 All the people of the better class,
and the lower orders too, declare that this figure was self-
wrought. It has the reputation of working numerous
miracles, and therefore is venerated (worshipped) by all,
so that from every part of India men come to pay their
vows and seek prosperity thereby. l>oth poor and rich
assemble here from every part, n« ar and distant. Those
who wish to see the form of the divine spirit, bring filled
104 This story of Eka^rYnga seem* Lr^n.t. p. 124 ; and conq
to be connected with the episode of notice in Yule's .V .vol. ii.
fcplnga in the 7M;/ If 00* ]• IMJ l»<l. Ant.t voL i. p. 244,
•p .1 ti.in r.inl'ihist books. \ .o f.
dbook, t. v. ; Catena 10B Bl. ::i <>f Pur-
j ; Romantic bably = Si-wang mu of HP • <
VOL. I. II
IH RECORDS OF WESTERN COUNTRIES. [BOOK n.
with faith and free from doubt, after fasting seven days
are privileged to behold it, and obtain for the most part
their prayers.106 Below the mountain is the temple of
Mahesvara Deva ; the heretics who cover themselves with
ashes107 come here to offer sacrifice.
Going south-east from the temple of Bhima 150 li, we
come to U-to-kia-h'an-ch'a.108 This town is about 20
li in circuit; on the south it borders on the river Sindh
(Sin-to). The inhabitants are rich and prosperous. Here
is amassed a supply of valuable merchandise, and mixed
goods from all quarters.
To the north-west of U-to-kia-han-c'ha 20 li or so
we come to the town of P'o-lo-tu-lo.109 This is the
place where the Rishi Panini, who composed the Ching-
ming-lun no was born.
Referring to the most ancient times, letters were very
numerous ; but when, in the process of ages, the world
was destroyed and remained as a void, the Devas of long
life111 descended spiritually to guide the people. Such
was the origin of the ancient 112 letters and composition.
106 The same thing is said about lated hill 650 feet above the plain.
Kw:in - yin (Avaldkitesvara). For The vast quantities of ruins found in
some account of the worship of Durgsi this place indicate that it was once
or P&rvati, and of Kwan - yin or a centre of religious worship. Is
Avalokitesvara, as mountain deities, this the site of Po-lu-sha ? Kapurda-
BeeJ.R.A.S., N.S., vol. xv. p. 333. garhi is 2O miles north-west from
107 That is, the PaSupatas. Com- Ohind, and Takht-i-Bhal 13 miles
pare what Hiuen Tsiang says in E.N.E. from Kapurdagarhi. See p.
reference to Kwan-yin or Avalo- 135.
kitr-svara, viz., when he reveals him- lu9 The symbol p'o is for so (Jul.)
self on Mount Potaraka, he some- The town is Salatura, the birthplace
times takes the form of Isvara and of Panini, who is known by the
sometimes that of a Pasupata (book name of Salaturiya (Panini, iv. 3,
x. fol. 30). See also p. 60, n. 2IO ante. 94). Cunningham identifies it with
108 Restored by Julien to Uda- the village of Labor, which he says
khanda ; identified by V. St. Martin is four miles north-ivcst of Ohind. —
with Ohind. Its south side rests on Geog., p. 57. Conf. Weber, Hist.
the Indus. The distance is 150 li Santk. Lit., p. 218, n.
from the temple of Bhima. If we nu The Vydkaranam.
actually project 150 li (30 miles) m Or, the Devas who possessed
north-west from Ohind, it would long life.
bring us near Jamalgarhi. About 50 11J I understand the symbol leu
li or 8 miles E.S.E. from it is in this passage to mean "old" or
Takht-i-Bhai, standing on an iso- "ancient."
BOOK ii.] SALATURA. 115
From this time and after it the source (of language)
spread and passed its (former) bounds. Brahma Deva
and Sakra (Dcvcndra) established rules (forms or ex-
amples) according to the requirements. Rishis belonging
to different schools each drew up forms of letters. Men
in their successive generations put into use what had been
delivered to them; but nevertheless students without
ability (religious ability) were unable to make use (of
tJiese characters}. And now men's lives were reduced to
the length of a hundred years, when the Rfshi Panini
was born; he was from his birth extensively informed
about things (men and things). The times being dull
and careless, he wished to reform the vague and false
rules (of writing and speaking) — to fix the rules and cor-
rect improprieties. As he wandered about asking for right
ways,113 he encountered ts*vara Deva, and recounted to him
the plan of his undertaking. IsVara Deva said, " Wonder-
ful ! I will assist you in this." The Rishi, having received
instruction, retired. He then laboured incessantly and put
forth all his power of mind. He collected a multitude
of words, and made a book on letters which contained
a thousand 6l6kas ; each 6l6ka was of thirty-two syllables.
It contained everything known from the first till then, with-
out exception, respecting letters and words. He then
closed it and sent it to the king (supreme ruler), who
exceedingly prized it, and issued an edict that throughout
the kingdom it should be used and taught to others ; and
he added that whoever should learn it from beginning to
end should receive as his reward a thousand pieces of gold.
And so from that time masters havs received it and
handed it down in its completeness for the good of the
world. Hence the I.raliinans of this town are \vell
grounded in their literary work, and are of high renown
for their talents, well informed as to things (men and
things) , and of a vigorous understanding (memorij).
In iln; t'*wn of So-lo-tu-lo is a MK>. This is tho
1U Or, asking for wisdom or knowledge.
n6 ' RECORDS OF WESTERN COUNTRIES. [BOOK IL
spot where an Arhat converted a disciple of Panini.
Tathagata had left the world some five hundred years,
when there was a great Arhat who came to the country
of Kas*mir, and went about converting men. Coming
to this place, he saw a Brahmacharin occupied in chastis-
ing a boy whom he was instructing in letters. Then the
Arhat spake to the Brahman thus : " Why do you cause
pain to this child ? " The Brahman replied, " I am teach-
ing him the Shiny-ming (&abdavidyd)y but he makes no
proper progress." The Arhat smiled significantly,114 on
which the Brahman said, " Shamans are of a pitiful and
loving disposition, and well disposed to men and creatures
generally ; why did you smile, honoured sir ? Pray let me
know ! "
The Arhat replied, " Light words are not becom-
ing,115 and I fear to cause in you incredulous thoughts
and unbelief. No doubt you have heard of the Rlshi
ITuiini, who compiled the &abdmidy& &dstra, which he
has left for the instruction of the world." The Brahman
replied, " The children of this town, who are his disciples,
revere his eminent qualities, and a statue erected to his
memory still exists." The Arhat continued : " This little
Loy whom you are instructing was that very (Pdnini)
Rlshi. As he devoted his vigorous mind to investigate
worldly literature, he only produced heretical treatises
without any power of true reason in them. His spirit
ami his wisdom were dispersed, and he has run through
the cycles of continued birth from then till now. Thanks
to some remnant of true virtue, he has been now born
as your attached child; but the literature of the world
and these treatises on letters are only cause of use-
114 The symbol yeic, according to smile " in many of our own mediae-
Medhurst, means "to put forth val legends (vid. Romantic History
vital energy ;" yew ne, therefore, I of Buddha, p. 12 n.) Julien's "se
take to denote " significance " or derida " hardly meets the idea of the
"meaning," The smile of Buddha original.
or an Arhat was supposed to indicate 1W "Light words," in the
prophetic insight or vision. The of trifling or unmeaning words, or
meaning is attached to <;a words spoken lightly.
BOOK ii.] SALATURA. 117
less efforts to him, and are as nothing compared to
the holy teaching of Tathagata, which, by its mysteri-
ous influences, procures both happiness and wisdom.
On the shores of the southern sea there was an old
decayed tree, in the hollows of which five hundred bats
had taken up their abodes. Once some merchants took
their seats beneath this tree, and as a cold wind was
blowing, these men, cold and hungry, gathered together a
heap of fuel and lit a fire at the tree-foot. The flames
catching hold of the tree, by degrees it was burnt down.
At this time amongst the merchant troop there was one
who, after the turn of the night, began to recite a portion
of the Abhidharma Pitaka. The bats, notwithstanding the
flames, because of the beauty of the sound of the law
patiently endured the pain, and did not come forth
After this they died, and, according to their works, they
all received birth as men. They became ascetics, practised
wisdom, and by the power of the sounds of the law
they had heard they grew in wisdom and became Arhats
as the result of merit acquired in the world. Lately
the king, Kanishka, with the honourable Par^vika, sum-
moning a council of five hundred saints and sages in
the country of Kas*mir, they drew up the Vibdshd
Sdstra. These were the five hundred bats who formerly
dwelt in that decayed tree. I myself, though of poor
ability, am one of the number. It is thus men differ in
their superior or inferior abilities. Some rise, others live
in obscurity. But now, 0 virtuous one ! permit your
pupil (attached child) to leave his home. Becoming a
disciple of Buddha, the merits we secure are not to be
told."
The Arliat having spoken thus, proved his spiritual
capabilities by instantly disappearing, Tim Brahmin,
deeply affected by what he saw, and moved to believe.
He noised abroad through the town and m-i^libourhood
what lia«l happened, and permitted the child to become a
disciple of Buddha and acquire wisdom. Moreover, lie
iiS RECORDS OF WESTERN COUNTRIES. [BOOK IT.
himself changed his belief, and mightily reverenced the
three precious ones. The people of the village, following
his example, became disciples, and till now they have
remained earnest in their profession.
From U-to-kia-han-ch'a, going north, we pass over
some mountains, cross a river, and travelling 600 li or so,
we arrive at the kingdom of U-chang-na (Udyana).
END OF BOOK U.
BOOK III.
Relates to eight countries, viz., (i) U-cliang-na, (2) Po-lu-lo,
(3) Ta-ctia-shi-lo, (4) Sang-ho-pu-lo, (5) Wu-la-slii, (6) Kia-
shi-mi-lo, (7) Pun-nu-tso, (8) Ko-lo-chi-pu-lo.
i. U-CHANG-NA (UDYANA).
THE country of U-chang-na1 is about 5000 li in circuit;
the mountains and valleys are continously connected, and
the valleys and marshes alternate with a succession of
high plateaux. Though various kinds of grain are sown,
yet the crops are not rich. The grape is abundant, the
1 Udyana (Prakrit, Ujjana), the
U-chanff of Fa-hian (cap. viii.t, is
so called because of its garden-like
appearance. " Udyana lay to the
north of Peshawar on the Swat
river, but from the extent assigned
to it by Hiuen Tsiang the name pro-
bably covered the whole hill-region
south of the Hindu Rush and the
Dard country from Chitral to the
Indus."— Yule, Marco Polo, vol. i.
p. 1 73 ; compare also Cunningham's
remarks, Geog. Anc. IncL, p. 81 ;
La Men, I. A., voL i. p. 505, vol.
iii. p. 138; and Bactrian Coin*,
(Eng. trans.) p. 96. It is described
by Sung-yun as bordering on tli-
T'sung-ling mountains to the north,
and on India to the south. Thin
writer gives a glowing description
ity and beauty of th«-
valley and its neighbourhood (Real's
£uddhi*t Pilgrim*, p. 189). It was
a flourishing centre of Buddhist wor-
ship. Fa-hian (cap. viii.) na\
law of Buddha is universally hon-
oured." He tells us, moreover, that
there were five hundred sanghdrdmas
in the country, all belonging to the
Little Vehicle ; but in Hiuen Tsiang's
time all the convents were desolate
and ruined. We may therefore fix
the persecution of Mahirakula (or
Mihirakula), who was a contempor-
ary of Baladitya, between tin- timu
of Fa-hian and Hiuen Tsiang (A.D.
400 and 630 A.D.) Baladitya
and Mahirakula, indeed, are placed
" several centuries before the time of
Hiuen Tsiang" (infra) ; but we can
scarcely suppose that Fa-lii.-m would
have described the country as he
does if the persecution had hapjn n< d
•no. The common state-
JiK-nt is that Sirhha was tin- la>t
patriarch of the North, and that h.-
was killed by Mahirakula is.-,- ]\',,,i</
Pu, § 179, in ./. R. As. ,s .. \,,i.
xx. p. 204). He is generally stated
to be the 23d patriarch, and I
dharma, who was the 28th, certainly
lived in A.D. 520, wlu-n !
120 RECORDS OF WESTERN COUNTRIES. [BOOK in.
sugar-cane scarce. The earth produces gold and iron, and
is favourable to the cultivation of the scented (shrtib)
called Yo-kin (turmeric). The forests are thick and shady,
the fruits and flowers abundant. The cold and heat are
agreeably tempered, the wind and rain come in their sea-
son. The people are soft and effeminate, and in disposi-
tion are somewhat sly and crafty. They love learning
yet have no application. They practise the art of using
charms (religious sentences as charms).2 Their clothing
is white cotton, and they wear little else. Their language,
though different in some points, yet greatly resembles that
of India. Their written characters and their rules of eti-
quette are also of a mixed character as before. They
greatly reverence the law of Buddha and are believers
in the Great Vehicle.8
On both sides of the river Su-po-fa-su-tu,4 there are
some 1400 old sanghdrdmas. They are now generally
waste and desolate; formerly there were some 18,000
priests in them, but gradually they have become less, till
now there are very few. They study the Great Vehicle ;
they practise the duty of quiet meditation, and have plea-
sure in reciting texts relating to this subject, but have no
great understanding as to them. The (priests who) practise
the rules of morality lead a pure life and purposely prohibit
China from South India. If we tences is with them an art and a
allow an interval of 100 years be- study, or a work of art. This country
tween the 23d patriarch (Siihha) and of Udyana was the birthplace of
the 28th (B6dhidharma), we should Padma Sambhava, a great master of
thus have the date of Mahirakula enchantments. Yule, Marco Polo,
cir. 420 A.D., that is, just after Fa- vol. i. p. 173.
hian's time. But in this case Vasu- 3 Fa-hian says that in his days
bandhu, who was the 2Oth patri- the people of this country were all
arch, must have flourished in the followers of the Little Vehicle,
fourth century and not in the Probably the re - introduction of
sixth, as Max Miiller proposes (7n- Buddhist doctrine after the perse-
dia, p. 290); ante, p. 105, n. 77. cution had been effected by teachers
Mahirakula is, however, placed by of the Mahayana school.
Cunningham in A.D. 164-179, and 4 That is, the Subhavastu, the
Arya Siihha's death is usually placed Swat river of the present day. It is
in the middle of the third century A.D. named by Arrian the Z6aoroy, and
Kemusat, Mel. Asiat., tome i. p. 124. he says that it flows into the Kw07jj>
- The employment of magical sen- at Peukalaitis. See note 24 infra.
BOCK III.]
U-CHANG-NA— UDYANA.
121
the use of charms.5 The schools6 of the Viiiaya tradi-
tionally known amongst them are the Sarvastivadins,
the Dharmaguptas, the Mahisasakas, the KasVapiyas,7
and the Mahfisanghikas : these five.8
There are about ten temples of Devas, and a mixed
number of unbelievers who dwell in them. There are four
or five strong towns. The kings mostly reign at Mungali
(Mung-kie-li) 9 as their capital. This town is about 16 or
17 li in circuit and thickly populated. Four or five li
to the east of Mungali is a great sttipa, where very many
spiritual portents are seen. This is the spot where Bud-
dha, when he lived in old time,10 was the Rlshi who prac-
tised patience (Kshanti-rishi), and for the sake of Kali-
raja endured the dismemberment of his body.
To the north-east of the town of Mungali about 250 or
260 li, we enter a great mountain11 and arrive at the foun-
5 This translation differs from
Julien's, but I understand Hiuen
Tsiang to be alluding to the Hina-
yanists. "Those who follow the
rules" (viz., of the Vinaya).
6 The rules of the Vinaya are
handed down and followed ; they
have (or, there are) five schools."
The purport of the text is apparently
to show that there was a traditional
knowledge of the old teaching to
which Fa-hian refers. The new
school, given to magic, had been in-
troduced after the persecution ; the
old teaching was opposed to this,
and the followers of that teaching
resisted its use.
7 Called in the text Yin-lirony-
pu, "the drink -brightness school."
See Eitel's Handbook, s. v. MaM-
i-dtyapa.
8 These five schools belong to the
Little Vehicle— (i) The Dharma-
gupta (Fa-mih-pu), (2) Mahbiasaka
pu), (3) Kfcsyaptya (Yin-
kwong-pu), (4) SarvastivAda •
yih-tnai-yeou-pu), (5) Mahasanghika
(Ta-chong-pu).
• Mungali or Mangnla, probably
the M angora of \\
Mogai lk-g, and the Manglavor of
General Court's map (Cunningham,
Anc. Geog. of India, p. 82). Ac-
cording to V. de St. Martin (Mlm.,
p. 314), it should be Mangalavor
(Mangala-pura). It was on the left
bank of the Swat river. See /. A.
S. Ben., vol. viii. pp. 311 f. ; Lassen,
/. A., vol. i. p. 138.
10 I.e., as a Jttdhisattva. The
history of the Bddhisattva when
he was born at Kshantirtshi is
frequently met with in Chinese
Buddhist books. The account will
be found in Wong Puh, § 76 (J. R.
A. S., vol. xx. p. 165). The name
Kie-li (Kali) is interpreted in the
original by "fight -quarrel." The
lacuna which occurs in the text was
probably the history of this Jin-jo-
M« n (K.xhautirlshi), who suffeml his
hands to be cut off by Kali-r.lja, and
not only was not angry, but promised
the king that he should be born as
Koii.linya and become one of his
(Boddha't) first disciples (Burnouf,
Jntivd., p. 198).
11 " Mut. r :i groat mountain," i.e.,
a mountainous range. There is no
M made of ' a val-
ley," as in J
122 RECORDS OF WESTERN COUNTRIES. [BOOK in.
tain of the Naga Apalala ; this is the source of the river
Su-po-fa-su-tu. This river flows to the south- west.12 Both
in summer and spring it freezes, and from morning till
night snow-drifts are flying in clouds, the fine reflected
colours of which are seen on every side.
This Naga, in the time of Ka^yapa Buddha, was born as
a man and was called King-Id (Gangi). He was able, by
the subtle influences of the charms he used, to restrain and
withstand the power of the wicked dragons, so that they
could not (afflict the country} with violent storms of rain
Thanks to him, the people were thus able to gather in an
abundance of grain. Each family then agreed to offer him,
in token of their gratitude, a peck of grain as a yearly
tribute. After a lapse of some years there were some
•who omitted to bring their offerings, on which Gangi in
wrath prayed that he might become a poisonous dragon
and afflict them with storms of rain and wind to the
destruction of their crops. At the end of his life he
became the dragon of this country ; the Sowings of the
fountain emitted a white stream which destroyed all the
products of the earth.
At this time, £akya Tathagata, of his great pity guid-
ing the world, was moved with compassion for the
people of this country, who were so singularly afflicted
with this calamity. Descending therefore spiritually,13
he came to this place, desiring to convert the violent
dragon. Taking the mace of the Vajrapani14 spirit, he
beat against the mountain side. The dragon king, terri-
fied, came forth and paid him reverence. Hearing the
preaching of the law by Buddha, his heart became pure
and his faith was awakened. Tathagata forthwith for-
13 It may also be translated, " it tdra or aratdrin, to make an appear-
branches off and flows to the south- ance.
west." The river is the Subhavastu. 14 This may be otherwise trans-
See below, note 24, p. 126. lated, "he who holds the diamond
13 The expression kidng shin, to spirit club, knocking," &c. The re-
descend spiritually, is of frequent oc- ference is to the thunderbolt of
currence in Chinese Buddhist books; Indra. See Eitel's Handbook, s. voc.
it corresponds to the Sanskrit ava- Vadjrapdni.
BOOK in.] U-CHANG-NA-UDYANA. 123
bad him to injure the crops of the husbandmen. Where-
upon the dragon said, "All my sustenance comes from
the fields of men ; but now, grateful for the sacred in-
structions I have received, I fear it will be difficult to
support myself in this way ; yet pray let me have one
gathering in every twelve years." Tathagata compassion-
ately permitted this. Therefore every twelfth year
there is a calamity from the overflowing of the White
liiver.
To the south-west of the fountain of the dragon Apalala
('0-po-lo-lo), about 30 li on the north side of the river,
there is a foot trace of Buddha on a great rock. Accord-
ing to the religious merit of persons, this impression
appears long or short. This is the trace left by Buddha
after having subdued the dragon. Afterwards men built
up a stone residence (aver the impression). Men come
here from a distance to offer incense and flowers.
Following the stream downwards 30 li or so, we come
to the stone where Tathagata washed his robe. The
tissues of the kashaya stuff are yet visible as if engraved
on the rock.
To the south of the town of Mungali 400 li or so we
come to Mount Hila (Hi-lo). The water flowing through
the valley here turns to the west, and then flowing again
eastward remounts (towards its source). Various fruits
and flowers skirt the banks of the stream and face the
sides of the mountains. There are high crags and deep
caverns, and placid streams winding through the valleys :
sometimes are heard the sounds of people's voices,
sometimes the reverberation of musical notes. There
are, moreover, square stones here like long narrow
bedsteads,15 perfected as if by the hand of men; they
stretch in continuous lines from the mountain side down
the valley. It was here Tathagata dwelling in old days,
18 The expression Cah ytttn may Has the story arinon from th
refer to the soft cushion of a bed, or prtutara for " bed " and " si
it may have a technical meaning, alike?
124 RECORDS OF WESTERN COUNTRIES. [BOOK in.
by listening to half a GdtJia of the law was content to
kill himself.16
Going south about 200 li from the town of Mungali,
by the side of a great mountain, we come to the Maha-
vana 17 sanglidrdma. It was here Tathagata in old days
practised the life of a Bodhisattva under the name of Sar-
vadata-raja.18 Fleeing from his enemy, he resigned his
country and arrived secretly in this place. Meeting with
a poor Brahman who asked alms from him, and having
nothing to give in. consequence of his losing his country,
he ordered him to bind him as a prisoner and take him
to the king, his enemy, in order that he might receive a
reward, which would be in the place of charity to him.
Going north-west from the Mahavana sanyhdrdma
down the mountain 30 or 40 li, we arrive at the Mo-su
sanghdrdma.™ Here there is a sttipa about 100 feet or
so in height.
By the side of it is a great square stone on which is the
impress of Buddha's foot. This is the spot where Buddha
in old time planted his foot, (which) scattered a koti of
rays of light which lit up the Mahavana sanghdrdma, and
then for the sake of Devas and men he recited the history
of his former births (Jdtakas). Underneath this stdpa (or
at the foot of it) is a stone of a yellow-white colour, which
is always damp with an unctuous (fatty) moisture ; this
is where Buddha, when he was in old time practising the
life of a Bodhisattva, having heard the words of the true
law, breaking a bone of his own body, wrote (with the
marrow) the substance of a book containing the words he
had heard.
16 A gdtha is a verse of thirty-two erature of Buddhism, vol. iii. p. 306.
syllables. — Ch. Ed. This story of 17 In Chinese Ta-lin, "great
Lodhisattva sacrificing his life for forest."— CA. Ed.
the sake of a half -gatha will be found 18 The Chinese equivalents are
in the Mahuparinirvuna Siitra of Sa-po-ta-ta, which are explained by,
the Northern School, K. xiv. fol. 1 1. tsi-shi, " he who gives all."
I have translated it in Triibncr's 19 For Mo-su-lo, Masura. — Julien.
Record. See also Ind. A ntiq., vol. Mo-su is explained in text to mean
iv. p. 90 ; Upham, Doctrines and Lit- " lentils " (masura).
BOOK in.] SHAN-NI-LO-SHL 125
Going west 60 or 70 li from the Mo-su sanghdrdma
is a sttipa which was built by A£6ka-raja. It was here
Tathfigata in old time, practising the life of a Bodhisattva,
was called Sivika (or Sibika) Eaja.20 Seeking the fruit
of Buddhaship, he cut his body to pieces in this place to
redeem a dove from the power of a hawk.
Going north-west from the place where he redeemed
the dove, 200 li or so, we enter the valley of Shan-ni-
lo-shi, where is the convent of Sa-pao-sha-ti.21 Here
is a stupa in height 80 feet or so. In old time, when
Buddha was Lord Sakra, famine and disease were preva-
lent everywhere in this country. Medicine was of no
use, and the roads were filled with dead. Lord Sakra was
moved with pity and meditated how he might rescue and
save the people. Then changing his form, he appeared as
a great serpent, and extended his dead body all along the
void of the great valley, and called from the void to those
on every side (to look). Those who heard were filled with
joy, and running together hastened to the spot, and the
more they cut the body of the serpent the more they
J, and were delivered both from famine and disease.
By the side of this stdpa and not far off is the great
stdpa of Suma. Here in old time when Tath&gata was
Lord Sakra, filled with concern for the world, afflicted
v For the S'ivi Jdtdka see my Cave- Temples of India, pp. 291, 315.
Abstract of Four Lectures, pp. 33 seq. 31 The valley of Shan-ni-lo-shi
This story is a favourite one, and may be restored to Sanirfi ja, " the
forms an episode in the MaMbhA- giving king." There is a note in
rota, 111.13275-13300; the same story the original which explains Shi-pi-
of the hawk and pigeon is told « •- ika) by tin- won! "to give;"
i in iii. 10560-10596. See but Sivika is generally interpreted
also Tree and Serpent !. in Chinese Buddhist books by " ml-
lx. and Ixxxiii. fig. I, pp. 194,225. \-r-\\ lute," alluding DtriMft totlM
The figures of the dove and hawk, " birch tree," with its Hilvrr-whito
lies seen in other bark, \vl.i< h is , .n.- ,.f th>- n <
liu.l.lhist Kculj'tures, e.g., Cunning- of nrt. Th< M" to give"
. xl\. 7. JIM)- < m L,'! it to be referred to sani, in t!x>
it oka. Conf. compound Saniraja. The name of
li. As. .Sor., vol. ii. tin- convent, Sa-pao-nha-ti, is ex-
0853), pp. 5, 6 ; 8. Hardy's Eattern plained in the text byshevo—terpent
•77-279; Burgee »f, and is restore d by Juln.-n
Role* on A; Templet, p. 76 ; to Sarpuushadi.
126 RECORDS OF WESTERN COUNTRIES. [BOOK m.
with every kind of disease and pestilence, with his
perfect knowledge of the case, he changed himself into
the serpent Suma ; ^ none of those who tasted his flesh
failed to recover from their disease.
To the north of the valley Shan-ni-lo-shi, by the side
of a steep rock, is a stdpa. Of those who, being sick, have
come there to seek (restoration), most have recovered.
In old time Tathagata was the king of peacocks ; ** on
one occasion he came to this place with his followers. Being
afflicted with tormenting thirst, they sought for water on
every side without success. The king of the peacocks with
his beak struck the rock, and forthwith there flowed out
an abundant stream which now forms a lake. Those who
are afflicted on tasting or washing in the water are healed.
On the rock are still seen the traces of the peacock's feet.
To the south-west of the town of Mungali 60 or 70 li
there is a great river,24 on the east of which is a stdpa 60
feet or so in height; it was built by Shang-kiun (Utta-
rasena). Formerly when Tathagata was about to die, he
addressed the great congregation and said : " After my
Nirvdna, Uttarasena - raja, of the country Udyfuia
(U-chang-na), will obtain a share of the relics of my body.
When the kings were about to divide the relics equally,
Uttarasena-nija arrived after (the others} ; coming from a
frontier country, he was treated with little regard by the
others.26 At this time the Devas published afresh the
22 The serpent Stima (Su-mo-shc), (lib. vii. c. I, 42), and the modern
translated by Julien, " serpent of Swat river, at the source of which
water ; " but I take Suma to be a the dragon Apalala lived. Conf.
proper name. The serpent Suma is Fah-hian, ch. viii. ; Vie de Hioucn
probably another form of the Ahi, Thsang, p. 86 ; Reinaud, Mem. sur
or cloud-snake of the VSda (com- VInde, p. 277 ; Saint-Martin, Geogra-
pare Tiele, Outlines of the History of j>hie du Veda, p. 44 ; Mem Anali-
Anc. Nations, p. 174). The Deva of tique s. la Carte, «tc., pp. 63, 64 ; Bur-
Adam's Peak, who has so much to nouf, Introd., p. 336, n. 2 ; Lassen,
do with the serpents converted by Ind. Alt., vol. ii. (2d ed.), p. 140 ;
Buddha, is called Sumana. /. A. S. Seng., vol. ix. p. 480 ; Wil-
23 Mayura-raja. son, ArianaAnt, pp. 183, 190, 194;
24 The Subhavastu or Suvastu andante, notes 4 and 12, pp. 120, 122.
(Rig-Veda, viii. 19,37; MahdbMr., ® This may be also construed,
vi. 333), the 26aoroj of Arrian (Ind., " he was treated lightly on account
iv. n), the ZovdvTos of Ptolemy of his rustic (frontier) appearance."
BOOK in.] U-CHANG-NA-UDYANA. 127
words of Tathagata as he was about to die. Then obtain-
ing a portion of relics, the king came back to his country,
and, to show his great respect, erected this stijipa. By the
side of it, on the bank of the great river, there is a large
rock shaped like an elephant. Formerly Uttarasena-raja
brought back to his own land the relics of Buddha on a
great white elephant. Arrived at this spot, the elephant
suddenly fell down and died, and was changed imme-
diately into stone. By the side of this the stdpa is built.
Going west of the town of Mungali 50 li or so, and
crossing the great river, we come to a stdpa called Lu-hi-
ta-kia (liuhitaka) ; it is about 50 feet high, and was built
by A£oka-raja. In former days, when Tathagata was prac-
tising the life of a Bodhisattva, he was the king of a great
country, and was called Ts'z'-li (power of love).2Q In this
place he pierced his body, and with his blood fed the five
Yakshas.
To the north-east of the town of Mungali 30 li or so is
the Ho-pu-to-shi stdpa,27 about 40 feet in height. In
former days Tathagata here expounded the law for the
sake of men and Devas, to instruct (enlighten) and guide
them. After Tathagata had gone, from the earth suddenly
arose (this stdpa) ; the people highly reverenced it, and
offered flowers and incense without end.
To the west of the stone stdpa, after crossing the great
river and going 30 or 40 li, we arrive at Vihdra, in which
is a figure of Avalokite^vara Bodhisattva.28 Its spiritual
* TVz' li, restored by Julien to phorfetic symbols are '0-fo-lu-c/ir.
Maitribala ; for this JdtaJca see R. to-i-thi-fa-lo. Tin -n- is a note in
M lira's NcpaUte Buddhitt Litcra- the text explaining the meaning
ture, p. 50. of this name to be "the looking
-pu-to is for adl>hnta, mira- (hoan) or l>« -hol-lin.^ p>d " (/rfroro,
culouaor mii<m« (Ch. fc't'-te). Julivn Ch. ttt' teat, "self-existent "). The
suggests Adbhut&mia, the name of note adds that the old forms of
this ttupa of miraculous stone (k'i- translation, \i/.., AV-- /< / .v/mr-y/»,
i.ut it may be simply "a mi " lumin
IH stone stupa." The expres- " beholding or regarding voice,"
tonestupa 'isacommon on. , A'toan-«/iat-(*:'-fjai, "beholding the
1ml occurs in tli- following world god," are all erroneous.
Mure is good reason for beli
• Avalokitcnvara, in Chinese the that the form Kwan-tliai-yin, " be-
128 RECORDS OF WESTERN COUNTRIES. [BOOK in.
iufluences exhibit themselves in a mysterious way, and its
miraculous powers (evidences) are manifested in an illus-
trious manner. The votaries of the law come together
from every side, and offer it continual sacrifices (presents).
Going north-west 140 or 1 50 li from the statue of Kwan-
tsz'-tsai Bodhisattva, we come to the mountain of Lan-po-
lu. The crest of this mountain has a dragon lake about
30 li or so in circuit. The clear waves roll in their
majesty, the water pure as a bright mirror. In old
days Pi-lu-tse-kia (Virudhaka-rfija) having led his army
to attack the Sakyas, four of the tribe resisted the ad-
vance.29 These were driven away by their clansmen,
and each fled in a different direction. One of the Sakyas,
having left the capital of the country, and being worn out
by travel, sat down to rest in the middle of the road.
There appeared now a wild goose, who, in his flight
(progress), alighted before him ; and because of his docile
ways, he at last mounted on his back. The goose then
flying away, took him to the side of this lake. By this
mode of conveyance the Sakya fugitive visited different
kingdoms in various directions. Once having mistaken,
his way, he went to sleep by the side of the lake under
holding or attending to the voice of in the midst of a forest of lofty bo
men," arose from a confusion of the and other trees, &c." The account
" looking-down god " with a quality then goes on to speak of the pea-
attributed to a similar deity of fowl* (inayuros), and from that to
"hearing prayers "(AlMakah). (See trace the origin of the Moriyan
J. R. As. &, N.S., vol. xv. p. 333 ,f.) dynasty, to which Chandragupta be-
It is singular, if the expression longed. The tale of the peacock
Kwan-yin is erroneous, that Hiuen bringing water from the rock, the
Tsiang, or rather Hwui-lih, uses'it so serpent to which the dying people
constantly in his biography (see Vie, were to look, and the Moriyan
pp. 88, 141, 146, 163, 172, and in line of kings, might perhaps justify
the context) ; ante, p. 60, n. 210. some reference to the name of the
tj9 For an account of this incident people inhabiting this district, viz.,
see below, Book vi. There is a the Yuzafzais, Yuzaf being the
corresponding account in the Mahd- Oriental form of the name of Joseph
ranso, p. 55. " While Buddha yet (V. de St. Martin, Memoire, p. 313,
lived, driven by the misfortunes pro- n. 3). Conf. Max Miiller, Hist.
duced by the war of Prince Vidu- Anc. Sans. Lit., p. 285 ; Fo-sho-hiny-
dhabho, certain members of the £akya tsan-ldng, p. 336. The account of
line retreating to Himavanto dis- the Naga maiden and the exiled
covered a delightful and beautiful wanderer (holy youth) which follows
location, well watered and situated is also suggestive.
BOOK in.] U-CHANG-NA— UDYANA. 129
the shadow of a tree. At this time a young Kaga maiden
was walking beside the lake, and suddenly espied the
Sakya youth. Fearing that she might not be able other-
wise to accomplish her wish,30 she transformed herself
into a human shape and began to caress him. The
youth, because of this, awoke affrighted from his sleep,
and addressing her said, " I am but a poor wanderer worn
out with fatigue; why then do you show me such tender-
ness ? " In the course of matters the youth, becoming
deeply moved, prayed her to consent to his wishes. She
said, " My father and mother require to be asked and
obeyed in this matter. You have favoured me with .your
affection, but they have not yet consented." The Sakya
youth replied, " The mountains and valleys (sitrround i(s)
with their mysterious shades ; where then is your home ?"
She said, " I am a Xaga maiden belonging to this pool.
I have heard with awe of your holy tribe having suffered
such things, and of your being driven away from home to
wander here and there in consequence. I have fortunately
been able, as I wandered, to administer somewhat to your
comfort, and you have desired me to yield to your wishes
in other respects, but I have received no commands to
that effect from my parent?. Unhappily, too, this
the curse following my evil deeds."31
The Sakya youth answeivd, "One word uttered from the
ground of the heart and agreed to (by ?/x Inf/i) and this
She said, '; 1 respectfully obey your
to approach n< .
1 up.)
Thewordrti; •••>*" in tl.i • ."..win-^ the
passage means to SDK Miitt«i in U
'!f< n-nt. in tlirii
81 This passage may be rendered (ot a union 1
literally thu* : " Jl»
alas ! .-'
]» nnitt.-.i '
'
•
'
new <!• .<K! works." power of accu;
I
130 RECORDS OF WESTERN COUNTRIES. [BOOK in.
orders ; let that follow whatever it be." ** Then the Sa-
kya youth said, " By the power of my accumulated merit
let this Naga woman be turned into human shape." The
woman was immediately so converted. On seeing herself
thus restored to human shape she was overjoyed, and grate-
fully addressed the Sakya youth thus : " By my evil deeds
(through tlie accumulation of evil deeds), I have been com-
pelled to migrate through evil forms of birth, till now
happily, by the power of your religious merit, the body
which I have possessed through many kalpas has been
changed in a moment. My gratitude is boundless, nor
could it be expressed if I wore my body to dust (with
frequent prostrations). Let me but acquaint my father and
mother ; I will then follow you and obey you in all things."34
The Naga maiden then returning to the lake addressed
her father and mother, saying, " Just now, as I was wan-
dering abroad, I lighted upon a Sakya youth, who by the
power of his religious merit succeeded in changing me into
human form. Having formed an affection for me, he desires
to marry me. I lay before you the matter in its truth."
The Naga-raja was rejoiced to see his daughter restored to
human form, and from a true affection to the holy tribe
lie gave consent to his daughter's request. Then proceed-
ing from the lake, he expressed his deep gratitude to the
Sakya youth, and said, "You have not despised creatures
of other kinds, and have condescended to those beneath
you. I pray you come to my abode, and there receive my
humble services." K
an object, the sachcha Tciriyd (satya- u The literal translation of this
kritt/ii) of the Southern School of passage is: "Desiring to make re-
Buddhism. See Childers, Pali Diet., turns for this goodness, grinding my
sub voc. ; also Abstract of four Lcc- body to dust, 1 should not yet thank
turcs, p. 40. you enough. My heart desires to
33 Julien translates this passage : follow you in your travels ; one thing
"I am prepared to follow you." restrains me, the propriety of things;
The meaning may also be, "only let let me," &c. Instead of "obey you,"
that follow which you desire ; " or, the word li may reier to ceremonial
" only let that be accomplished which or marriage rites.
is the consequence of the past," K Literally, " sweepings and bath-
».<?., your past deeds. ings."
BOOK in.] U-CHANG-NA—UDYANA. 131
The Sakya youth having accepted the Xaga-raja's in-
vitation, went forthwith to his abode. On this all the
family of the Xaga received the youth with extreme
reverence, and desired to delight his mind by an excess
of feasting and pleasure ; but the youth, seeing the dra-
gon forms of his entertainers, was filled with affright
and disgust, and lie desired to go. The Xaga-raja de-
taining him said, "Of your kindness depart not. Occupy
a neighbouring abode ; I will manage to make you master
of this land and to obtain a lasting fame. All the people
shall be your servants, and your dynasty shall endure for
successive ages."
The Sakya youth expressed his gratitude, and said,
"I can hardly expect your words to be fulfilled."
Then the Xaga-raja took a precious sword and placed it
in a casket covered with white camlet, very fine and
beautiful, and then he said to the Sakya youth, " Xow of
your kindness go to the king and offer him this white
camlet as a tribute. The king will be sure to accept it as
the offering of a remote (distant) person ; then, as he takes
it, draw forth the sword and kill him. Thus you will seize
his kingdom. Is it not excellent ? "
The Sakya youth receiving the Xaga's directions, went
forthwith to make his offering to the king of U-chang-na
(Udyana). When the king was about to take the piece of
white camlet, then the youth took hold of his sleeve, and
pierced him with the sword. The attendant ministers and
the guards raised a great outcry and ran about in con-
:i. The Sakya youth, waving the sword, cried out,
s sword that I hold was given me by a holy X&ga
wherewith to punish the contumelious and suinlue the
affrighted at the divine warrior, they
submitted, and gave him tin- .is ho
led abuses and established order; lie advanced
the good and relieved the in,: ml then with
a great c<> palace to
acquaint • ii the cumpleliui. ^ing;
132 RECORDS OF WESTERN COUNTRIES. [BOOK in.
and then taking his wife he went back to the capital.
Now the former demerits of the Naga girl were not yet
effaced, and their consequences still remained. Every
time lie went to rest by her side, from her head came forth
the ninefold crest of the Naga. The Sakya prince, filled
with affright and disgust, hitting on no other plan, waited
till she slept, and then cut off (the dragon's crest) with his
sword. The Naga girl, alarmed, awoke and said, " This
will bring no good hereafter to your posterity ; it will not
be ineffectual in slightly afflicting me during my life,
and your children and grandchildren will all suffer from
pains in the head." And so the royal line of this country
are ever afflicted with this malady, and although they are
not all so continually, yet every succession brings a worse
affliction. After the death of the Sakya youth his son
succeeded under the name of Uttarasena (U-ta-lo-si-na).
Just after Uttarasena had come to power his mother lost
her sight. Tuthfiguta, when he was going back from the
subjugation of the Naga Apalala, descended from space and
alighted in this palace. Uttaras»*na was out hunting, and
Tathagata preached a short sermon to his mother. Hav-
ing heard the sermon from the mouth of the holy one, she
forthwith recovered her sight. Tathagata then asked her,
'•' Where is your son ? he is of my family." She said,
" He went out hunting for a while this morning, but he
will soon be back." When Tathagata with his atten-
dants were bent on going, the king's mother said, " Of my
great fortune I have borne a child belonging to the holy
family ; and Tathagata of his great compassion has again
come down to visit my house as connected with him. My
son will soon return ; oh, pray remain for a short time ! "
The Lord of the World said, "This son of yours belongs to
my family ; he need only hear the truth to believe it and
understand it. If he were not my relative I would remain
to instruct his heart, but now I go. On his return, tell
him that Tathagata has gone from this to Ku£inagara
(Keu-shi), where between the Sdla trees he is about to
BOOK in.] U-CHANG-NA—UDYANA. 133
die, and let your son come for a share of the relics to
honour them."
ThenTathagata with all his attendants took flight through
the air and went. Afterwards Uttarasena-raja, whilst en-
gaged in the chase, saw, a long way off, his palace lighted
up as if with a fire. Being in doubt about it, he quitted the
chase and returned. On seeing his mother with her sight
restored he was transported with joy, and addressed her,
saying, " What fortunate circumstance lias occurred to you
during my short absence that you should have got your
sight again as of old time ? " The mother said, " After
you had gone out TathAgata came here, and after hearing
him preach I recovered my sight. Buddha has gone from
here to Kusinagara ; he is going to die between the Sdla
trees. He commands you to go quickly to the spot to get
some of his relics."
The king having heard these words, uttered cries of
lamentation, and fell prostrate on the ground motionless.
Coming to himself, he collected his cortege and went to
the twin-trees, where Buddha had already died. Then
the kings of the other countries treated him scornfully,
and were unwilling to give him a share of the much-
prized relics they were taking to their own countries.
On this a great assembly of Devas acquainted them with
Buddha's wishes, on which the kings divided the relics
equally, beginning with him.
Going north-west from the town of Mung-kia-li, crossing
a mountain and passing through a valley, \ve reascend
the Sin-tu river.80 The roads are craggy and steep; the
mountains and the valleys arc dark and -!(.«. my. Some-
times we have to cross by ropes, sometimes by iron chains
bed (acrost i ] re are foot-bridges (or
cover* ) suspended in the air, and Hying bridges
across the chasms, with won ntO the Around for
climbing t embankments. ( Ining thus IOOO li or
'•* That is, we strik- hi.his ii\«r, .u;<l ascend it ayui..
course.
134
RECORDS OF WESTERN COUNTRIES. [BOOK irr.
so, we reach the river valley of Ta-li-lo,37 where stood once
the capital ofU-chang-na. This country produces much
gold and scented turmeric. By the side of a great sahglid-
rdma in this valley of Ta-li-lo is a figure of Maitreya 3S
Bodhisattva, carved out of wood. It is golden coloured,
and very dazzling in appearance, and possesses a secret
spiritual power (of miracle). It is about 100 feet high,
and is the work of the Arhat Madhyftntika.88 This saint
by his spiritual power caused a sculptor to ascend into
the Tushita (Tu-si-to) heaven, that lie might see for
himself the marks and signs (on the person of Maitreya) ;
this he did three times, till his task was finished. From
the time of the execution of this image the streams of
the law (religious teaching) began to flow eastward.
Going east from this, after climbing precipices and
crossing valleys, we go up the course of the Sin-tu river;
and then, by the help of flying bridges and footways made
37 Ta-H-lo, or Daril or Parail, a
valley on the right or western bank
of the Indus (long. 73° 44' E.),
watered by a river Daril, containing
half-a-dozen towns, and occupied by
Danlus or Dards, from whom it re-
ceived its name (Cunningham, .!>/<•.
Gcog. of Iinfin, p. 82). It is ]>erhap8
the same as the To-li of Fa-hian.
Conf. Cunningham in J. A. S. Bcn.t
vol. xvii. pt. ii. p. 19; and Ladak,
pp. 2, 46 f. Julien has Talila.
;ts Maitreya is the "Buddha to
come." He is supposed now to be
dwelling as a Bodhisattva in the
fourth Devaloka heaven called Tu-
shita (Hardy, Man. Budh., p. 25 ;
Burnouf, Jntrod., pp. 96, 606). This
heaven is the place of desire for
Buddhists like Hiuen Tsiang, who
constantly prayed on his death-bed
for the happiness of being born
there. The short Chinese inscrip-
tion lately found at Buddha Gaya is
occupied chiefly with aspirations
after this heaven (/. R. A. S., N.S.,
vol. xiii. pp. 552 f. ; Ind. Ant., vol.
x. p IQ3J. It is a belief opposed
to the " paradise of the west " (Su~
}, which probably is of for-
eign origin.
39 Madhyantika, according to the
Northern School of Buddhism, was
a disciple of Ananda (Fo-sho-lnn>i-
twii-k-iiin, xi.), converted shortly
before the death of the latter. In
Tibetan he is called Xi-nmhi-yunf/.
See Asiat. Res., vol. xx. p. 92. By
some he is reckoned as one of the
first five^ patriarchs, and placed be-
tween Ananda and Sanavasa, but
others do not reckon him among
them. At Banaras the people were
annoyed at the number of Bhikshus,
and Madhyantika, taking ten thou-
sand of them, flew through the air
to Mount Usira, in Kasmir, which
he converted to Buddhism. See
Vassilief, pp. 35, 39, 45, 225 ;
Koppen, vol. i. pp. 145, 189 f. The
Mahthcaiiso (p. 71) speaks of a M.aj-
jhima who, after the third Buddhist
synod, was sent to Kasmir and the
Himavanta country to spread the
Buddhist faith. (See also Oldenberg,
D'ipavaiiifa, viii. 10.) Fa-hian (chap,
vii.) says this image was carved about
300 years after the
BOOK in.] PO-LU-LO— BOLOR. 135
of wood across the chasms and precipices, after going 500
li or so, we arrive at the country ofPo-lu-lo (Bolor).
PO-LU-LO (BOLOE.)
The country of Po-lu-lo40 is about 4000 li in circuit ;
it stands in the midst of the great Snowy Mountains.
It is long from east to west, and narrow from north to
south. It produces wheat and pulse, gold and silver.
Thanks to the quantity of gold, the country is rich in
supplies. The climate is continually cold. The people
are rough and rude in character; there is little humanity
or justice with them ; and as for politeness, such a thing
has not been heard of. They are coarse and despicable
in appearance, and wear clothes made of wool. Their
letters are nearly like those of India, their language some-
what different. There are about a hundred saiighd-
> in the country, with something like a thousand
priests, who show no great zeal for learning, and are
careless in their moral conduct. Leaving this country
and returning to U-to-kia-han-cha (Udaklmrula),4
40 According to Cunningham, Bo- at the foot of the Imaus moun-
lor is the modem Balti, Baltistan, or tains, in Little Tibet or Baltistan.
Little Tibet (Ait'-. /inlia, This district was noted for its gold
p. 84). Marco Polo also mentions in very early times (conf. Herodo-
a country called Bolor, but he places tos, lib. iii. cc. 102, 105; Strtib<>,
VK. from the Pamir plat* an lib. ii. c. I, 9 ; lib. xv. c. I, 37 ; Ar-
•<-o Polo, vol. i. p. 187^ rian, Anab. Alex., lib. v. c. 4 ; Imdita,
Bolor may have included both Balti c. 5 ; and Ind. Ant., vol. iv. pp. 225 ff.
and the mountains adjoining the 4l There seems little doubt that
M.uth'-rn margin of Pamir. Indeed this should be identified with Ohind
the Chinese included ( 'hitral to the or Wahand on the right bank of the
northern boundary ..f Swat under Indus, about l6 miles above Atak
in fYul«- . Sin rs Albiruni calls it Wayliand, the capi-
•itry i/hiilillilut 1'Uiir'nnx. tal of Kandahar (( Jaiidhaia-. V. St.
For ot: -i re* see Martin, Mnn., u.n.t p. }io; Lassen,
t, j>. iSS). Although /inf. Alt , vol. ii. p. 4-4 n. : lirinaud,
ivs nothing about this Fnujm. Ai-<i>>. it /'f<.".,ji. 114
visit to r.i.i'.r, y.-t the use of the xitr /' hide, pp. 196, 276; Court,
symlx.U/x'/shows that Hiii- TI I . \»]. v. j>. ^o;
. \"1. \\ii. ]>. 150, and
co Polo Bays of '
:• .-d an i-\ il rae. . 11- • • / . :• I|Cj •/., vol.
i'-latere" (o/>. i. ]']'. 48, 63, 445 ; vol. ii. pp
150, 426,438 f. ; and ante, p. 114, u.
lib. vi. c. 15, 5) places the BOXrot 108.
136 RECORDS OF WESTERN COUNTRIES. [BOOK in.
we cross at the south the river Sin-tu. The river is
about 3 or 4 li in width, and flows south-west. Its
waters are pure and clear as a mirror as they roll along
with impetuous flow. Poisonous Nagas and hurtful beasts
occupy the caverns and clefts along its sides. If a man
tries to cross the river carrying with him valuable goods
or gems or rare kinds of flowers or fruits, or especially
relics of Buddha, the boat is frequently engulphed by the
waves.42 After crossing the river we arrive at the king-
dom of Ta-ch'a-shi-lo (Taksha&lu).
TA-CH'A-SHI-LO (TAKSHAS'ILA).
The kingdom of Ta-ch'a-shi-lo43 is about 2000 li in
circuit, and the capital is about 10 li in circuit. The
royal family being extinct, the nobles contend for power
by force. Formerly this country was in subjection to
Jvapisa, but latterly it has become tributary to Kia-shi-
42 So we find on his return jour-
ney Hiuen Tsiang lost his books
and flowers, and was nearly drowned
-ing the river about this spot
(see Hwui-lih, K. v. ; IV, p. 263).
43 On the return journey, Hiuen
T>i:mij makes the distance from
Taksha&ia to the 1 ndus three days'
journey N.W. (Hwui-lih, I
263). Fa-hien makes it seven days'
journey from Gandhara (cap. xi.) ;
Sung-yun also places it three days
to the east of the Indus (Deal's Bud.
PU(jrhns, p. 200). General Cunning-
ham places the site of the city near
fchah-dheri, one mile to the north-
east ot Kfila - ka - sarai, where he
found the ruins of a fortified city,
and was able to trace the remains
of no less than fifty -five ttHpas —
«>f which two were as large as the
great Mfmikyala tope — twenty -eight
monasteries, and nine temples
(Anc. Geog. of India, p. 105). The
classical writers notice the size
and wealth of the city of Td£iXa
(Arrian, Anab. Alex., lib. v. c. 8 ;
Strabo, Geog., lib. xv. c. I. 17, and
28; Plin\, Hist. Xat.y lib. vi. c.
1 7, 62, and c. 23 ; Ptolemy, Gcoy.,
lib. vii. I, 45 ; Dionysius Perig.,
1141). Apollonius and Damis are
said also to have visited Taxila
about A.I). 45. Philostratus describes
the carvings and pictures of a temple
near the town, representing scenes
from the conflict of Porus wit
ander (cap. 20, p. 71, ed. Olearii,
1709). For further remarks on the
ruins and antiquities see Cunning-
ham, op. cit., pp. 104 f. M. V. de St.
Martin, relying on the measure-
ments given by Pliny deriv«-«l
from the records of Alexander's
expedition, places Taxila at Has-
san - Abdal, eight miles north-
west of Shah-dheri (vid. Memoire,
p. 319) ; conf. Wilson, Ariann Ant.,
p. 196 ; /. R. A. S., vol. v. p. 1 1 8 ;
Burnouf, Introd., pp. 322 f., 332, 361 ;
Lotus, pp. 689 f. ; Bunbury, lli*t.
Anc. Gtog., vol. i. pp. 443, 499. It
is frequently mentioned in Sanskrit
literature, e.g., Mahdbh., i. 682, 834 ;
Jtdmdyana, iv. 53, si. 23 ; £rlh.
Sarhh., x. 8, and xiv. 26 j Panini, iv.
2, 82 and 3, 93.,
BOOK in.] TAKSHAtlLA. 137
mi-lo (Kasmir). The land is renewed for its fertility, and
produces ricli harvests. It is very full of streams and foun-
tains. Flowers and fruits are abundant. The climate is
agreeably temperate. The people are lively and coura-
geous, and they honour the three gems. Although there
are many sai^/Jninunas, they have become ruinous and
deserted, and there are very few priests ; those that there
are study the Great Vehicle.
North-west of the capital about 70 li is the tank of the
•.ultra (I-lo-po-to-lo) ;44 it is about 100 paces
round, the waters are pure and sweet ; lotus flowers of
various colours, which reflect different tints in their com-
mon beauty (garnish the surface) ; this Naga was a Bhikshu
who anciently, in the time of Kafyapa Buddha, destroyed
an Elapatra tree. Hence, at the present time, when the
people of that country ask for rain or fine weather, they
must go with the Shamans to the side of the tank, and
then cracking their fingers (or, in a moment), after praying
for the desired object, they obtain it.
Going 30 li or so to the south-east of the Naga tank,
we enter a gorge between two mountains, where there is a
stdpa built by Asoka-raja. It is about 100 feet in height.
This is where Sfikya Tathagata delivered a prediction, that
when Maitivya, Lord of the AVorld, appeared hereafter,
there should also appear of themselves four great gem
treasures, and that in this excellent land there should be
one. According to tradition, we find that whenever there
is an earthquake, and tin; mountains on tvi>ry side are
shaken, all round this sacred spot (treasure) to the dis-
tance of 100 paces there is perfect stillness. If men are
44 The story of the Naga-rftja fila \rta (compare the scmi-tnn ).
patra i« a fa • In tin* case we should )>•• 1. d to
Uud.ll.i - Hasan Abdal as th«- >it«- of T.-ik-h;i-
of Buddha, p. 2 76 If. (Stdpa <.i ilA. This Nagit
/<ut, ]>. 27). f'muiin^liaiii id«-iititi«-x l'.i-ihnianic:i; ;is tho
ara with IK- n «-f Katyapa and KadrA. Mn-
;m Abdal called B&ba- A«
"NV»li. In th- 1 rred to 12821 ; 1'iV.
.it the Naga vol. ii. ; . aud vol. v.
stretched his body fium T;ik«ha4iJa p. 251.
138 RECORDS OF WESTERN COUNTRIES. [BOOK in;
so foolish as to attempt to dig into the place (or ground
surrounding it), the earth shakes again, and the men are
thrown down headlong.
By the side of the stiuipa is a sanyhdrdma in ruins, and
which has been for a long time deserted and without
priests.
To the north of the city 12 or 13 li is a stdpa built
by A66ka-ruja. On feast-days (religious commemoration
days) it glows with light, and divine flowers fall around
it, and heavenly music is heard. According to tradition,
we find in late times there was a woman whose body
was grievously afflicted with leprosy. Coming to the
stupa secretly, she offered worship in excess and con-
fessed her faults. Then seeing that the vestibule (the
open court in front of the stdpa) was full of dung and dirt,
she removed it, and set to work to sweep and water it and
to scatter flowers and perfumes; and having gathered some
blue lotus flowers, she covered the ground with them. On
this her evil leprosy left her, and her form became lovely,
and her beauty doubled, whilst from her person there
came the famed scent of the blue lotus, and this also
is the reason of the fragrance of this excellent place.
This is the spot where Tathagata formerly dwelt when he
was practising the discipline of a Bodhisattva; he was
then the king of a great country and was called Chen-ta-
lo-po-la-po (Chandraprabha) ; he cut off his head, earnestly
seeking the acquirement of Bodhi : and this he did during
a thousand successive births, (for the same object and in the
same place).*5
By the side of the stupa of the " sacrificed head " is a
sanyhdrdma, of which the surrounding courts are deserted
and overgrown ; there are (nevertheless) a few priests. It
45 This legend was the origin of ture, pp. 310, viii. "The man " for
the name Taksha-sira, " the severed whose sake he gave his head, as
head," given to the place, as noticed stated by Sung-yun (Buddhist Pil-
by Fa-hian and Sung-yun. The yrims, p. 200) and by Fa-hian ("cap.
legend will be found in RAjrndralal xi.) was the wicked Brahma; i
Mitra's Xcpalcsc Buddhist Litcra- Kudniksha.
BOOK in.] TAKSHASILA. 139
was here in old days the master of mstras Kumiiralabdha,46
belonging to the school of Sutras (Sautrantikas),47 com-
posed several treatises.
Outside the city to the south-east, on the shady 48 side
of a mountain,49 there is a stupa, in height 100 feet or so ;
this is the place where they put out the eyes of Ku-lang-
na (for Ku.-nn-lang-na, Kunala), who had been unjustly
accused by his step-mother ; it was built by Asoka-raja.
When the blind pray to it (or before it) with fervent
faith, many of them recover their sight. This prince
(Kunala) was the son of the rightful queen. His person
was graceful and his disposition loving and humane.
When the aueen-royal was dead, her successor (the stc})-
was dissolute and unprincipled. Following her wild
and foolish preference, she made proposals to the prince ;
he, when she solicited him, reproached her with tears,
and departed, refusing to be guilty of such a crime. The
step-mother, seeing that he rejected her, was filled with
wrath and hatred ; waiting for an interval when she was
with the king, she addressed him M thus : " To whom
should your majesty intrust the government of Ta-ch'a-
shi-lo but to your own son ? The prince is renowned for
his humanity and obedience; because of his attachment
to the good his fame is in every mouth." The king listen-
ing to her seducing words,51 agreed willingly with the vile
plot, and forthwith gave orders to his eldest son in these
** In Chinese Tong-tliaii, youth- Lessen, Ind. Ah., vol. ii. p. 460;
ng ; the phonetic symbols are Vassilit-f, pp. 34, 38, 48, 63 f., 1 14 f.,
268, 273-286, 321.
47 Th»: SautrAntika school of 4" That is. on thr north, rn sid.-.
-in u.i-. according to Vas«i- * Or, a south mountain ; hut pi o-
233), founded by bnlily nan is nduinlant.
JJhannottara <T Utaradharma ; it in«- such « -\-
wasoneof tli«- two principal lirancln-s prrssion as " winnin^lv " or " \vln-n
..viia, or Littli: \'« hid--. <>n easy ti-nns with the kin^ " she
.• r l.randi ^s.-.l him tlm>.
• »ee Colebrooke, Mi."' MXMM to tin- t"im- of
Euayt, \ol. i. pp. 391 f. ; K- pjM-n, thi> plot of tin- adulteress, or this
l.u<l<tl,'«, \.,'. i. ].p. I \\ f.; adult. :
' •• H'- 1O9» 397 ^ >
140 RECORDS OF WESTERN COUNTRIES. [BOOK nr.
•words : " I have received my royal inheritance in succes-
sion, and I desire to hand it down to those who follow
me ; my only fear is lest I should lose aught of it and so
dishonour rny ancestors. I now confide to you the govern-
ment of Ta-ch'a-shi-lo.62 The affairs of a country are of
serious importance ; the feelings of men are contradictory ;
undertake nothing rashly, so as to endanger your authority ;
verify the orders sent you ; my seal is the impression of
my teeth ; here in my mouth is my seal. There can be no
mistake."
On this the prince, receiving his orders, went to establish
order. And so months passed on, yet the step-mother's
hatred did but increase. Accordingly she wrote a dispatch
and sealed it with red wax, and then, waiting till the king
was asleep, she stamped it secretly with his tooth impres-
sion, and sent it off by a messenger with all dispatch as
a letter of accusation. His ministers having read the
letter,53 were confused, and looked at one another with
dismay.
The prince then asked them what moved them so.
They said, " The Maharaja has sent a dispatch accusing
the prince, and ordering both his eyes to be put out, and
that he be taken with his wife to the mountains,54 and
there left to die. Although this order has come, we
dare not obey it ; but we will ask afresh for directions,
and keep you bound till the reply comes." M
The prince said, " My father, if he has ordered my
death, must be obeyed ; and the seal of his teeth is a sure
sign of the truth of the order. There can be no error."
Then he ordered a Chandala to pluck out his eyes ; and
52 About fifty years after Alex- lifetime, and here on the occasion of
ander's campaign the people of Tak- another revolt he placed his son
sha.sila rebelled against Bindusdra, Kunala, the hero of the legend in the
king of Magadha, who sent his eldest text. Conf. Burnouf, Introd., pp. 163,
son, Susima, to besiege the place. 357,360; J.A.S.Bcri., vol. vi. p. 714.
On his failure the siege was in- M Having perused the letter on
trusted to Asoka, his younger son, their knees.
to whom the people at once sub- w To the mountain valleys,
mitted. Here Asoka dwelt as vice- K Awaiting the sentence or pun-
roy of the Punjab during his father's ishment.
BOOK in.] TAKSHA&ILA. 141
having thus lost his sight, he wandered forth to beg for
his daily support. As he travelled on far away, he came
to his father's capital to\vn. His wife said to him,56 " There
is the royal city." " Alas ! " he said, " what pain I endure
from hunger and cold. I was a prince ; I am a beggar.
Oh, that I could make myself known and get redress for
the false charge formerly brought against me \ " 57 On
this he contrived to enter the king's inner bureau, and
in the after part of the night he began to weep, and with
a plaintive voice, accompanied with the sound of a lute,58
lie sang a mournful song.
The king, who was in an upper chamber,59 hearing
these wonderful strains full of sadness and suffering,
was surprised, and inquired. " From the notes of the
lute and the sound of the voice I take this to be my son;
but why has he come here ? "
He immediately said to his court attendant, " Who is
that singing so ? "
Forthwith he brought the blind man into his presence
and placed him before the king. The king, seeing the
prince, overwhelmed with grief, exclaimed, " Who has thus
injured you ? Who has caused this misery, that my beloved
son should be deprived of sight ? Not one of all his
people can he see. Alas ! what an end to come to !60 0
• •us ! 0 heavens ! what a misfortune is this !"61
.ing to his tears, thanked (his father) and
replied, " In truth/''- fur want of filial piety have I thus been
86 Kun&la's wife was - * A high tower or pavilion.
60 Or it may simply i
iin:il:i). 1 \v:is tin's l.r,,ii_'ht ftbO
name was Tishya ' .lien translates it. "how
I '.idmavatt
l>ol till, I •-. n-
87 Thin may » to the
dere<l
!f (1- Tl
l.i 1> •.
1 know ?" ,
exuoM anew my past faults." aw
a charge < :
142 RECORDS OF WESTERN COUNTRIES. [COOK in.
punished by Heaven. In such a year and such a month
and such a day suddenly there came a loving order (or
an order from my mother). Having no means of excusing
myself, I dared not shrink from the punishment." The
king's heart, knowing that the second wife had committed
this crime, without any further inquiry caused her to be
put to death.63
At this time in the sanyhdrdma of the Bodlii tree M
there was a great Arhat called Ghosh a (Kiu-sha). He
had the fourfold power of " explanation without any diffi-
culties." & He was completely versed in the Trividyds.^
The king taking to him his blind son, told him all the
matter, and prayed that he would of his mercy restore
him to sight. Then that Arhat, having received the king's
request, forthwith addressed to the people this order:
" To-morrow I desire to declare the mysterious principle
(of the law) ; let each person come here with a vessel in
his hands to hear the law and receive in it his tears."
Accordingly, they came together from every side (far and
'/tatr), both men and women, in crowds. At this time the
Arhut preached on the twelve Niddnas?1 and there was
not one of those who heard the sermon but was moved to
tears. The tears were collected in the vessels, and then,
when his sermon was finished, he collected all these tears
in one golden vessel, and then, with a strong affirmation, he
said, " What I have said is gathered from the most mys-
terious of Buddha's doctrines ; if this is not true, if there
be error in what I have said, then let things remain as
they are ; but if it is otherwise, I desire that this blind
ra This story is also given by this point. Conf. Burnouf, Lotus,
Burnouf, hitnx.1., pp. 362 f. p. 839.
64 The sailghdrdma of the B6dld *• For the triridyd* consult Eitel,
tree was the convent built on the sub voc. ; Burnouf, Lotus, p. 372 ;
site of the Buddha Gaysl temple. Julien, Mtm. s. I. Cont. Occid., toine
66 For this fourfold power of un- i. p. 160 ; and ante, p. 105, n. 75.
impeded explanation consult Chil- b7 See Burnouf, Introd.au liudd/i.,
ders' Pali l)ict. s. v. pmtitambkidd, pp. 52, 432, 574, 577 f. ; Lotus, p.
also Eitel, Handbook a. v. prat isaihrid. 380; Hardy, East. Mon., pp.6, 193,
Julieu has an instructive note on 301.
BOOK in.] SANG-HO-PV-LO-SLMHAPURA. 143
man may recover his sight after washing his eyes with
these tears." **
After finishing this speech he washed his eyes with the
water, and lo ! his sight was restored.
The king then accused the ministers (ivlw Jiad executed
the order) and their associates. Some he degraded, others
he banished, others he removed, others he put to death.
The common people (who had participated in the crime) lie
banished to the north-east side of the Snowy Mountains,
to the middle of the sandy desert.
Going south-east from this kingdom, and crossing the
mountains and valleys about 700 li, we come to the king-
dom of Sang-ho-pu-lo (Simhapura).
SAXG-HO-PU-LO [SIMHAPURA].
The kingdom of Sang-ho-pu-lo69 is about 3500 or 3600
li in circuit. On the west it borders on the river Sin-tu.
The capital is about 14 or 15 li in circuit; it borders on
the mountains. The crags and precipices which surround
it cause it to be naturally strong. The ground is not
highly cultivated, but the produce is abundant. The
climate is cold, the people are fierce and value highly the
quality of courage; moreover, they are much given to
deceit. The country has no king or rulers, but is in de-
pendence on Kalmir. Not far to the south of the
capital is a slupa built by A£6ka-raja. The decorations
58 There is a fimilar story told by place in question. (leneral fun-
l.usha ; the Ghosha of tlie uin^hani identities it with !
• r, must not be confu.-. d .1 l\. tak^h. the holy t:mks of wliieh
i.ini. .-till \isited l.y rrowds of pil-
* The distance from Taksha&la ^liins fioin all j.arts of India (.I/-..
ntf 7CO li, or al. out <i""!., )'. 124). If tl i
140 inileH, we hli. \ piuhalily iiu-ludr the
; Taki or Nai.. i bi « xj.rosi
>i>\i. . 1'ut by Hwui-lih (ktni) seems to inijilv
the cajiital in described a> .iiu t<> ti.. -ul.~.-.|u. i.t,
.ntain era^ ' . H iii'-n '!'
md !«•-
of Tak game reason the turned to Taksha -l.al.lv
ill .Iain 1'il^rii:
(irtha, or 1
144 RECORDS OF WESTERN COUNTRIES. [BOOK m.
are much injured : spiritual wonders are continually con-
nected with it. By its side is a sangJidrdma, which is
deserted and without priests.
To the south-east of the city 40 or 50 li is a stone
slupa which was built by A£6ka-raja ; it is 200 feet
or so in height. There are ten tanks, which are secretly
connected together, and on the right and left (of the
walks joinincj them) are covered stones (balustrades) in
different shapes and of strange character. The water
of the tanks is clear, and the ripples are sometimes
noisy and tumultuous. Dragons and various fishes 70
live in the clefts and caverns bordering on the tanks
or hide themselves71 in the waters. Lotus flowers of
the four colours cover the surface of the limpid water.
A hundred kind of fruits surround them, and glisten
with different shades. The trees are reflected deep down
in the water, and altogether it is a lovely spot for wan-
dering forth.
By the side there is a sanyhdrdma, which for a long
time has been without priests. By the side of the
stdpa, and not far oft', is the spot where the original
teacher of the white-robed heretics 72 arrived at the
knowledge of the principles he sought, and first preached
the law. There is an inscription placed there to that
effect. By the side of this spot is a temple of the Devas.
The persons who frequent it subject themselves to austeri-
ties ; day and night they use constant diligence without
relaxation. The laws of their founder are mostly filched
70 The text has dragon-fishes, or the time of Pulikesi (/nd. Antiq.,
dragons (serpents) and fishes, the vol. ii. p. 194) ; Lassen, Jnd. Alt.,
tribes of the water. vol. iv. pp. 97 f., 756 f. Whether
71 Or disport themselves in the the Jains preceded or succeeded the
stream. Buddhists, it is curious to have this
7- This refers to the Svetfimbaras, testimony of Hiuen Tsiang that
a sect of the Jains ; Colebrooke their original teacher arrived at
(Essays, vol. i. p. 381) says that enlightenment and first preached
" this is a less strict order, and of the law in this place, viz., Shiiha-
rr.ore modern date and inferior note pura, and that there was an i;
compared with the Digambaras " tion placed here to that effect,
(noticed below, note 74). The Conf. Jnd. Ant., vol. ii. pp. 14 f.,
Jainas were very influential about 134 f., 193 f., 258 f.
BOOK in.] SANG-HO-PU'LO—SIMHAPURA. 145
from the principles of the books of Buddha. These men
are of different classes, and select their rules and frame
their precepts accordingly.72 The great ones are called
Bhikshus ; the younger are called Srarnaneras. In their
ceremonies and modes of life they greatly resemble
the priests (of Buddha}, only they have a little twist
of hair on their heads, and they go naked.74 Moreover,
what clothes they chance to wear are white. Such are
the slight differences which distinguish them from others.
The figure of their sacred master 75 they stealthily class
with that of Tathagata ; it differs only in point of cloth-
ing ; 76 the points of beauty are absolutely the same.
From this place going back to the northern frontiers of
Ta-ch'a-shi-lo, crossing the Sin-tu 77 river and going south-
east 200 li or so, we pass the great stone gates where for-
merly Mahasattva, as a prince,78 sacrificed his body to feed
73 Julien translates this passage
thus : " On these laws (viz., of
Buddha) he depended in framing
his precepts and rules." This may
perhaps be correct, but the plain
translation of the passage is : " Ac-
cording to (their) classes, they frame
(or possibly, "he framed") their
laws, and arrange their regulations
and precepts."
"* TheDigambaras,or"sky-cUd,"
are another division of the Jamas,
and are identical with t :
thas. Him n Tsiang appear* •
sewith the "white-clad." For
an account of tin- 1 Hgambara Jaina*.
'. Anti'j.. vol. \ii. p. „•
.i. p. 30, for the arguu
t<> th< antiquity
.i»t and Jaina sects ; also
1. i. p. sio ; I-Vr-u--
Burgess, Care Templet of Ji«li<i, pp.
48s ff. ; Va*silirf, pp. 52, 70, 275.
.•; text has tin-**, heavenly
master ; but if (in be a mist:
t-i. it would b.- th« ir <jrcat master,
Mahavtra.
™ That is, the statues are alike,
except that the Jaina ones are
naked. This only applies to those
VOL. I.
these statues, see Fergusson and
Burgess, Cave Temple*, pp. 485-590
and pi. xcv. ; Burgess, Arch. 6'ur.
West. India Jieportt, voL v. pp. 43-
50, 51, 58. From this interesting
allusion to the Jainas it is evident
that Hiuen Tsiang regarded them
as dishonest separatists from Bud-
dhism. The "points of beauty''
referred to in the text are the thirty-
twosuptii.ir >i_'ii< air,, i, and the
eighty inferior (ho), for which see
nces in note 5, p. i, ante.
77 It may be either that Hiu< n
Tsiang went back to Ohind, and so
crossed and recrossed the Indus,
or that he calls tile Snh.Mi (Su-
hhoma, Swat-oj river liy this name.
Tin- «:: Mi Hasan Ahdal
to M&nikyAla (the body -offering
hpot) is just 40 miles (200 li), ac-
L*i map (No.
: l«-nt of i
tigress is narrated in i i
M, n, mil of ,
: that the I
sattva was a Brahman ; IXTC he is
called a prince. 'I >r gate
where he practised a*<
i or Kraka (op. cit. ibid).
146 RECORDS OF WESTERN COUNTRIES. [BOOK in.
a hungry Wu-t'u (6 tit, a cat).79 To the south of this
place 40 or 50 paces there is a stone stdpa. This is
the place where Mahasattva, pitying the dying coudition
of the beast,80 after arriving at the spot, pierced his body
with a bamboo splinter, so as to nourish the beast with
his blood. On this the animal, taking the blood, revived.
On this account all the earth and the plants at this place
are dyed with a blood colour,81 and when men dig the
earth they find things like prickly spikes. Without
asking whether we believe the tale or not, it is a piteous
one.
To the north of the body-sacrifice place there is a stone
stdpa about 200 feet high, which was built by King
Asoka. It is adorned with sculptures and tastefully con-
structed (built). From time to time spiritual indications 82
are apparent. There are a hundred or so small sttipas,
provided with stone niches for movable images (or
stone movable niches) around this distinguished spot.83
Whatever sick there are who can circumambulate it are
mostly restored to health.
To the east of the stdpa there is a sahglidrdma,
with about 100 priests given to the study of the Great
Vehicle.
Going east from this 50 li or so, we come to an iso-
lated mountain, where there is a saiighdrdma with about
200 priests in it. They all study the Great Vehicle.
79 The compound icu-t'u, which is p. 153 ff., and conf. Ind. Ant., vol.
translated by Julien "a tiger " with- xi. pp. 347 f.. &c.
out explanation, is probably the San- 81 This stfipa has been identified
ukrit 6tu, a cat. by General Cunningham with
80 " Pitying the exhausted con- that marked No. 5 on his plan of
dition of "the hungry beast " The Manikyala (Arch. Surrey, vol. ii. pi.
original implies that the beast had IxiL p. 153). The clay is even now
no strength and was dying from of a red colour.
hunger. There is no reference to 8- " It is resplendent with divine
the tiger-cubs, nor is the number brightness or glory."
seven mentioned either here or by 83 Julien translates it " this
Fa-hian. For a full account of the funereal monument." but the sym-
legend and the ruins about Man!- bol yurtg means "lustrous," refer-
kvala, see Cunningham, op. cit., ring, no doubt, to the glory which
surrounded the sttipa.
BOOK in.] WU-LA-SHl—VRASA. 1.47
Fruits and flowers abound here, with fountains and
tanks clear as a mirror. By the side of this convent
is a st'Apa about 300 feet in height. Here Tathagata
dwelt in old time, and restrained a wicked Yaksha from
eating flesh.
Going from this kingdom about 500 li or so along the
mountains in a south-easterly direction, we come to the
country of Wu-la-shi (Ura£a).
WU-LA-SHI [URAS'A].
The kingdom of Wu-la-shi (Uras'a) w is about 2OOO li
in circuit; the mountains and valleys form a continu-
ous chain. The fields fit for cultivation are contracted
as to space. The capital is 7 or 8 li in circuit ; there is no
king, but the country is dependent on Kas*mir. The
soil is fit for sowing and reaping, but there are few flowers
or fruits. The air is soft and agreeable; there is very
little ice or snow. The people have no refinement ; the
men are hard and rough in their disposition, and are much
given to deceit. They do not believe in the religion of
Buddha.
To the south-west of the capital 4 or 5 li is a stilpa
about 200 feet or so in height, which was built by
Asuka-rAja. By its side is a saiiyhdrdma, in which there
are but a few disciples, who study the Great Vehicle.85
Going south-east from this, crossing over mountains and
treading almig precipices, passing over chain bridges,
after 1000 li or so, we come to the country of Kia-shi-
mi-lo80 (Ka6mir).
84 UrasA appears as the m ' I rtrf-yoi-pos and Td£c\a
city in tin- MnlfVihnratn nndiT (v. 1. Ta£taXa), pl:i< -in- it I
in Uraga (ii. 1027 ; and Ray- tin- \\\<\- r the Bidaspe*
!>rol.;ibly by a nlip (see and Indus, that i . in th-' I:
I. A., *
vol. ii. p. 1*55, n. i); in country. Conf. Ctiiiniiiuhaii;
«/., j,. IM; ; ./. !
the capital of Urasa— n.
i. 154 and i;S, and /. A., vol. ii. j,. i
Ura-v> sj, ami iv. 3, 93). » Julien has "Lilt 1. \
calU * F< :n by
the country "A/xra or OOdpoa, and n.. '.Ed.
143 RECORDS OF WESTERN COUNTRIES. [BOOK in.
KIA-SHI-MI-LO [KASHMIR].
The kingdom of Kasmir87 is about 7000 li in circuit,
and on all sides it is enclosed by mountains. These moun-
tains are very high. Although the mountains have passes
through them, these are narrow and contracted. The
neighbouring states that have attacked it have never suc-
ceeded in subduing it. The capital of the country on the
west side is bordered by a great river. It (the capital) is
from north to south 12 or 13 li, and from east to west
4 or 5 li. The soil is fit for producing cereals, and abounds
with fruits and flowers. Here also are dragon-horses and
the fragrant turmeric, the /tf-c/fu,,88 and medicinal plants.
The climate is cold and stern. There is much snow
but little wind. The people wear leather doublets and
clothes of white linen. They are light and frivolous, and
of a weak, pusillanimous disposition. As the country is
protected by a dragon, it has always assumed superiority
among neighbouring people. The people are hand-
some in appearance, but they are given to cunning.
They love learning and are well instructed. There are
both heretics and believers among them. There are
about 100 saiighdrdmas and 5000 priests. There are
four stupas built by Asoka-raja. Each of these has about
87 Kasmir in early times ap- pilgrim, is quite in accord with that
pears to have been a kingdom of given to them by modern travel-
considerable extent. The old name lers (see Vigne, Travels in Kashmir,
is said to have been K:\.4yapapura, vol. ii. p. 142 f.) For further in-
which has been connected with the formation see Lassen, Jnd. Alt., vol.
Ka<r7rdiri'pos of Hekataios (Fray. i. pp. 50-53 ; and conf. Wilson,
179, and Steph. Byzant.), r6\is Ariana Ant., pp. 136 f. ; Agiat. Res.,
Ta.v8a.piKr) ~KvOut> d/crrj, said to have vol. xv. p. 117 ; Koppen, Die 7iV/./.
been in or near llaKrviKr) and called d. Buddha, vol. ii. pp. 12 f. 78 ;
Kaffirdrvpos by Herodotos (lib. iii. c. Remusat, Nouv. Mel. Asiat., tome i.
IO2, lib. iv. 0.44), from which Skylax p. 179; Vassilief, p. 40; /. A. S.
started on his voyage down the Ben., vol. vii. p. 165, vol. xxv. pp.
Indus. Ptolemy has Kacnreipi'a and 91-123; Yule's Marco Polo, vol. i.
its capital Kdffireipa. (lib. vii. c. I, pp. 177 f.; Cunningham, A nc. Geoff.
42, 47, 49; lib. viii. c. 26, 7), pos- Ind., pp. 90 ff. ; Troyerslti'tjatdwtri-
sibly for Kdffjjif tpa. The name Kas- gini, tome ii. pp. 293 ff. ; Humboldt's
znir is the one used in the MahuUnt- 'Cent. Asien, vol. i. p. 92. The "great
rata, P&nini, &c. The character river" is the Vitasta.
ascribed to the people by the Chinese ^ Lentilles de verre. — Jul.
BOOK in.] KASMIR. 149
a pint measure of relics of Tathagata. The history of the
country says : This country was once a dragon lake. In
old times the Lord Buddha was returning to the middle
kingdom (India) after subduing a wicked spirit in
U-chang-na (Udyana), and when in mid-air, just over this
country, he addressed Ananda thus : " After my Nirvana,
the Arhat Madhyantika will found a kingdom in this
land, civilise (pacify) the people, and by his own effort
spread abroad the law of Buddha."
In the fiftieth year after the Nirvana, the disciple
of Ananda, Madhyaiitika (Mo-t'ien-ti-kia) the Arhat —
having obtained the six spiritual faculties89 and been
gifted with the eight Viindkshas™ — heard of the prediction
of Buddha. His heart was overjoyed, and he repaired to
this country. He was sitting tranquilly in a wood on the
top of a high mountain crag, and exhibited great spiritual
changes. The dragon beholding it was filled with a deep
faith, and requested to know what he desired. The Arhat
said, " I request you to give me a spot in the middle of
the lake just big enough for my knees."91
On this the dragon withdrew the water so far, and gave
him the spot. Then by his spiritual power the Arhat
increased the size of his body, whilst the dragon king kc-] it-
hack the waters with all his might. So the lake became
Hid the waters exhausted. On this the Naga, taking
Might, asked for a place.92
The Arhat (then said), " To the north-west of this
pool about 100 li in circuit; in this little lake you and
your posterity may continue to dwell." The X;V_ra said,
"The lake and the land being mutually transferred, h-t nir
be allowed to make my religious nil', -rings to you."
Madhyantika said, "Not lung hcnre I shall enter on the
'iia without remnants (a, '<:x/w); although 1
should wish to allow your request, how ran I do it?"
» Madalhijua. See antr, note 73,
p. 104.
** See reference s i ; 104. it ineaiiBaeked foraplace "tolivciu."
150 RECORDS OF WESTERN COUNTRIES. [BOOK i IT.
The Naga then pressed his request in this way: "May
500 Arhats then ever receive my offerings till the end of
the law ? 93 After which (/ ask to be allowed) to return to
this country to dwell (in it) as a lake." Madhyantika
granted his request.
Then the Arhat, having obtained this land by the exer-
cise of his great spiritual power, founded 500 sanghdramas
He then set himself to procure by purchase from sur-
rounding countries a number of poor people who might
act as servitors to the priests. Madhyantika having died,
these poor people constituted themselves rulers over the
neighbouring countries. The people of surrounding coun-
tries despising these low-born men, would not associate
with them, and called them Kritiyas 94 (Ki-li-to). The
fountains now have begun to bubble up (in token of the
end of the law having come).
In the hundredth year after the Nirvana of Tathagata,
lea, king of Magadha, extended his power over the
world, and was honoured even by the most distant people.
He deeply reverenced the three gems, and had a loving
regard for all living things.95 At this time there were
500 Arhats and 500 schismatical priests, whom the kin^
honoured and patronised without any difference. Among
the latter was a priest called Mahadeva, a man of deep
learning and rare ability ; in his retirement he sought a
true renown ; far thinking, he wrote treatises the principles
of which were opposed to the holy doctrine. All who
heard of him resorted to his company and adopted his
views. Asoka-raja, not knowing either holy or common
93 /.«., till religion be done with. has a similar statement, calling the
M In Chinese Mn'i-te, "bought " unregenerate " "other outcasts
people "( Sans. krUa). lu the Vishnu not enlightened by the Vedas" (ib.
J'imina it is said that "unregene- p. 224). Seep. 156, n. 1 19 infra.
rate tribes, barbarians and other ** Sse-slny, the four rarna or
Sudras, will rule over the banks of castes, or the four classes of living
the Indus and the regions of the beings, according to the Chinese,
Parviku, of the Chandrabhag& and produced (i) from eggs, (2) embryos
of Kasmira" (Wilson, in Hall's ed., (animals and men), (3) moisture, and
vol. iv. p. 223), and the Bhdyavata (4) by transformation
BOOK in.] KAXISHKA'S COUXCIL. 151
men,96 and because he was naturally given to patronise
those who were seditious, was induced to call together
an assembly of priests to the banks of the Ganges, intend-
ing to drown them all.
At this time the Arhats having seen the danger threaten-
ing their lives, by the exercise of their spiritual power
flew away through the air and came to this country and
concealed themselves among the mountains and valleys.
Asoka-raja having heard of it, repented, and confessing
his fault, begged them to return to their own country; but
the Arhats refused to do so with determination. Then
i-rAja, for the sake of the Arhats, built 500 sanykd-
I, and gave this country as a gift to the priesthood.
In the four-hundredth year97 after the Nirvdna of
TathAgata, Kanishka, king of Gandhara, having suc-
ceeded to the kingdom, his kingly renown reached far,
and he brought the most remote within his jurisdiction.
During his intervals of duty he frequently consulted the
sacred books of Buddha ; daily he invited a priest to enter
his palace and preach the law, but he found the different
views of the schools so contradictory that he was filled with
doubt, and he had no way to get rid of his uncertainty. At
this time the honoured Pars'va said, "Since Tathftgata
left the world many years and months have elapsed. The
different schools hold to the treatises of their several mas-
ters. Each keeps to his own views, and so the whole body
is torn by divisions."
The king having heard this, was deeply affected and
•-vav to sad regrets. After awhile he spoke to IVirsva
and said, "Though of no account personally, yet, thanks
to the remnant of merit which has followed me through
successive births since the time of the Holy One till now,
96 /.«., the difference between placed 221 yean? before th-
thf-m. Atidka's reijfn. The Avad>
w That i*, 300 years after A«6ka «uji|».irt
r about A.M. 75. hundred years after I'.u.Mlia.
•!. \i. pp. i.j.,f. ; I'. ,r
years aft- r liuddha, whil»- in Asoka'n nouf, /
own i thy T.;IC)IT . : jOO.
152 RECORDS OF WESTERN COUNTRIES. [BOOK in.
I have come to my present state. I will dare to forget
my own low degree, and hand down in succession the
teaching of the law unimpaired. I will therefore arrange
the teaching of the three pitakas of Buddha according to
the various schools." The honourable Piirsva replied,
" The previous merit of the great king has resulted in his
present distinguished position.98 That he may continue to
love the law of Buddha is what I desire above all things.
The king then summoned from far and near a holy
assembly (issued an edict to assemble the holy teachers).
On this they came together from the four quarters, and,
like stars, they hurried together for myriads of li, men
the most distinguished for talents and for holiness of life,
llcing thus assembled, for seven days offerings of the four
necessary things were made, after which, as the king
desired that there should be an arrangement of the law,
and as he feared the clamour of such a mixed assembly
(n-uidd prevent consultatioii), he said, with affection for the
priests, " Let those who have obtained the holy fruit (as
Arhats) remain, but those who are still bound by worldly
influences" let them go!" Yet the multitude was too
great. He then published another order : "Let those who
have arrived at the condition of ' freedom from study' re-
main,and those who are still in a condition of learners go."100
Still there were a great multitude who remained. On this
the king issued another edict : " Those who are in posses-
sion of the three enlightenments and have the six spiritual
faculties 101 may remain ; the others can go." 102 And
98 Literally, " the great king in 10° In a note on this passage Ju-
previous conditions (tsuh) having lien explains that the first class,
planted a good root — or, the root of Wu-hio, designates the Arhats ; the
virtue — has in consequence at- second, Jlio-jin, those studying to
tained much happiness or merit." become Sramanas.
yj The world -influences or bonds 101 For the tritidyds and the
refer to the kletas. The five kleyas shadabhijnas see ante, n. 73 and 75,
ure (i) desire, (2) hate, (3) ignor- pp. 104, 105, and note 66, p. 142.
ance, (4) vanity, (5) heresy. See 10i There is a phrase here used,
Luraouf, Lotus, pp. 443 f. Or the tsz1 chu, of frequent occurrence in
reference may be to the five ntra- Buddhist books. It means, "with
ranas, for which see Childers, Pali these exceptions," — his txccptis.
Diet, sub voc.
BOOK in.] KASMIR. i S3
yet there was a great multitude who remained. Then
lie published another edict: "Let those who are ac-
quainted both with the three Pitakas and the five
yds 103 remain ; as to others, let them go." Thus there
remained 499 men. Then the king desired to go to his
own country,104 as he suffered from the heat and mois-
ture of this country. He also wished to go to the stone
grot105 at Rajagrlha, where Kiisyapa had held his reli-
gious assembly (convocation). The honourable Pars' va and
others then counselled him, saying, ''We cannot go there,
because there are many heretical teachers there, and diffe-
rent £dstras being brought under consideration, there will
be clamour and vain discussion. Without having right lei-
sure for consideration, what benefit will there be in making
(frcsli) treatises?106 The mind of the assembly is wdl
affected towards this country ; the land is guarded on every
side by mountains, the Yakshas defend its frontiers, the
soil is rich and productive, and it is well provided with
food. Here both saints and sages assemble and abide ; here
the spiritual Ilishis wander and rest."
The assembly having deliberated, they came to this
resolution : " We are willing to fall in with the wishes of
the king." On this, with the Arhats, he went from the spot
where they had deliberated to another, and there founded
a monastery, where they might hold an assembly (for the.
purpose of trrriinf/ing) the Scriptures and composing the
tidstra.™
103 The five vidyd* ( Wu-ming) are his own country ; " i.e., for the high-
( I ) Sabdavidyd, the treatise on pram- lands of Gandhilra.
mar; (2) ArthytitwarUlyu, the trea- *°5 The phrase may mean a stone,
i inner i'rinrijik-8 or esoteric ».«., structural. In HIM- ; or u stoii«-
<i«K.-trine8; (3) CliiL-itsni-nli/'i, the chamber — a cave. It is generally
treati*' unulan, supposed to have been a cave — the
and occult science (Eitel) ; (4) lit- Saptaparna cave.
turidyi lie on cause* ; (5) fv* Or, what use in hoMin- ills-
. ittiu'tnavid MS ?
the sciences, astronomy, 107 This passage, which is un-
ology, and mechanical arts. See usually confused, may be tnu
also thus : "On this lie went with
1W So I trannlat .-.tllvit th«- Arlmts fr-.m tluit ]>l;u< . :m<l
would i ,' had a di /,<,< j l,v i
154 RECORDS OF WESTERN COUNTRIES. [BOOK in.
At this time the venerable Vasumitra (Shi-Yu) was
putting on his robes outside the door (about to enter)
when the Arhats addressed him and said, " The bonds of
sin (the IcUsas) not loosed, then all discussion is contra-
dictory and useless. You had better go, and not dwell
here."
On this Vasumitra answered, " The wise without doubt
regard the law in the place of108 Buddha, appointed for the
conversion of the world, and therefore you 109 reasonably
desire to compile true (orthodox) sdstras. As for myself,
though not quick, yet in my poor way I have investigated
the meaning of words. I have also studied witli earnest-
ness the obscure literature of the three pitakas and the
recondite meaning of the five vidyds ; and I have suc-
ceeded in penetrating their teaching,110 dull as I am."
The Arhats answered, " It is impossible ; but if it is as
you say, you can stand by a little and presently get the
condition of 'past learning.' Then you can enter the
assembly ; at present your presence is not possible."
Vasumitra answered, " I care for the condition of
' past learning ' as little as for a drop of spittle ; my
mind seeks only the fruit of Buddha ; m I do not run
after little quests [little sideways]. I will throw this ball
up into the air, and before it comes to earth I shall have
got the holy condition [fruit] of ' past learning.' "
Then all the Arhats roundly scolded him, saying,
" ' Intolerably arrogant ' is your right title. The fruit of
' past learning ' is the condition praised by all the
Buddhas. You are bound to acquire this condition and
scatter the doubts of the assembly."
a monastery and collected the three ral, or right sense, you are now
J'ttakas. Being about to compose about to compose an orthodox trea-
the Pi-p'o-sha-lun (Vtbhdshd S'cu- tise" (i.e., the VibhdsM ffdstra).
tra\ then," &c. uo This at least seems to be the
108 That is, taking the place of, sense of the passage, but the force
or standing in the stead of, Buddha, of the phrase ch'hin in is doubtful.
109 The assembly or convocation m That is, I seek only the con-
desires, &c. Or it may be translated dition of a Buddha.
thus : " Having collected the gene-
SOOK in.] KASMIR. 155
Then Vasumitra cast the ball into the air ; it was
arrested by the Devas, \vho, before it fell, asked him this
question : " In consequence of obtaining the fruit of
Buddha, you shall succeed Maitreya in his place (in the
Tusliita heaven) ; the three worlds shall honour you, and
the four kinds of creatures (all flesh) shall look up to you
with awe. Why then do you seek this little fruit ? "
Then the Arhats, having witnessed all this, confessed
their fault, and with reverence asked him to become their
president. All difficulties that occurred in their discussion
were referred to him for settlement. These five hundred
sages and saints first composed in ten myriads of verses the
'•'so. Sdst.ra to explain the Sdtra Pitaka.112- "N"ext they
made in ten myriads of verses the Vinaya Vibhdshd
Sdstra to explain the Vinaya Pitaka; and afterwards
they made in ten myriad of verses the Abhidliarma Vib-
hdshd £dstra 113 to explain the AWiidharma Pitaka.
Altogether they composed thirty myriad of verses in six
hundred and sixty myriad of words, which thoroughly
explained the three Pitakas. There was no work of an-
tiquity114 to be compared with (placed above) their produc-
tions; from the deepest to the smallest question, they exa-
mined all,115 explaining all minute expressions, so that
their work has become universally known and is the
resource of all students who have followed them.
112 This definition of the Upad&a m 'O-pi-ta-mo-pi-po-gJia-Iuii.
, atreatiseto This work is generally called tin-
explain the Sdtra J'italca (Su-ta- Abhidharma - intihiinhiH'mlxt fi
la-Ctany), confirms the explanation It was translated into Chin
generally given of the whole class Hiuen T.siang. It is said to be a
«»f works so named. Burnouf (In- commentary on K.-Uy.-Vvanipntra's
trod. Bud. Ind., p. 58) regards the Jildnaprcut/i" i>. longing to
valent to " v.ida class of bo,
lanation of .-sot- : in forty-three chapters (>
i is aj.j.lit-il to the and coiiM.-ts (>f 4vS..j4') Chiiif-.-
of tlio Buddhist characters. See > mjio's
writing. It is also used as an Catalogue, No. 1263.
ajuivali-iit f..r AUiiillinruHi. The »« Thousand ancient ; but is ttien
•'•'*a claw of bookn is the twelfth an en
uf the IU Literally. " liranelies nji.llravis
. //'inibtvlc, were i i; -hallow and
deep p!ac«-s fathomed."
j:6 RECORDS OF WESTERN COUNTRIES. [BOOK in.
Kanishka-raja forthwith ordered these discourses to be
engraved on sheets of red copper. He enclosed them in
a stone receptacle, and having sealed this, he raised over
it a sttipa with the Scriptures in the middle. He com-
manded the Yakshas 116 to defend the approaches to the
kingdom, so as not to permit the other sects to get these
sdstras and take them away, with the view that those
dwelling in the country might enjoy the fruit of this
labour.117
Having finished this pious labour, he returned with his
army to his own capital.118
Having left this country by the western gate, he turned
towards the east and fell on his knees, and again bestowed
all this kingdom on the priesthood.
After Kanishka's death the Kritiya race again as-
sumed the government, banished the priests, and overthrew
religion.119
The king of Himatala,120 of the country of To-hu-lo
(Tukhara), was by descent of the Sfikya race.121 In the
six-hundredth year after the Nirvdna of Buddha, he suc-
ceeded to the territory of his ancestor, and his heart was
116 The Yakshas are supernatural be " demons who dig out corpses,"
beings employed to guard treasure or explained as "serfs" (pi-rsons
or keep the way to a treasure. taught, krtta). They are said to
Sometimes they are regarded as be either Yakshakrityas or Manu-
inalevolent beings, but not so neces- shakrityas, the former being
sarily. See General Cunningham, shaped like Yakshas, the latter
Mi't/xi of Bharhut, p. 2Off. They like human beings. The Manusha-
are represented in this work as krityas were those domestic slaves
keeping the four gates of the stApa. whom Madhyantika introduced into
117 "With a view that they who Kasmir (Eitel, Handbook, sub voc.)
wished to study them should in the See also Cunningham, Anc. Geog. of
country (chung) receive instruction." Ind., p. 93 ; and ante, note 94, p. 1 50.
I cannot follow M. Julien's trans- uo Himatala, defined in the text
lation. He seems to regard the as Sue-shan-hia, "under the snowy
xtdpa as a sawjluirdma or convent mountains" (see ante, p. 42, n. 139).
in which instruction was given ; and m He was descended from one of
he makes Kanishka give himself to the Sakya youths who were driven
Ktudy. from their country for resisting the
118 That is, to the capital of invasion of Virudhaka, the account
(landhara. of which will be found in the sixth
119 «The law of Buddha." The book. Hiuen Tsiang's date places
Kritiyas or Krityas are defined to him about 280 A.D. (note 97, ante).
BOOK in.] KASMIR. 157
deeply imbued with affection for the law of Buddha.12-
Hearing that the Kritiyas had overthrown the law of
Buddha, he assembled in his land the most warlike
(courageous) of his knights, to the number of three thou-
sand, and under the pretence of being merchants laden
with many articles of merchandise and with valuable
goods, but having secretly concealed on their persons war-
like instruments, they entered on this kingdom, and the
king of the country received them as his guests with
special honour. He 123 then selected five hundred of these,
men of great courage and address, and armed them with
swords and provided them with choice merchandise to
offer to the king.
Then the king of Himatala, flinging off his cap,124 pro-
ceeded towards the throne ; the king of the Kritiyas, terri-
fied, was at a loss what to do. Having cut off the king's
head, (the king of Himatala) said to the officers standing
below, " I am the king of Himatala, belonging to Tukhara.
I was grieved because this low- caste ruler practised such
outrages ; therefore I have to-day punished his crimes ;
but as for the people, there is no fault to be found with
them." Having banished the ministers in charge of the
government to other states and pacified this country, he
commanded the priests to return, and built a saiighdrdma ,
ii nd there settled them as in old time. Then he left the
kingdom by the western gate (pass), and when outside he
bowed down with his face to the east, and gave in charity
to the priesthood (the kingdom).
for the Kritiyas, as they had more than once
been put down by the priests and their religion over-
turned, in lapse of time their enmity had increased so
that they hated the law of Buddha. After some \
122 "He planted his hrart in tli«- intrnd.-d f«r r//Vm»v. it -huiiM l.»»
law of Buddha, and the streams of translated "flinu-inu' a\\
his affection flowed into the sea of tli.-it. K tin- robe (or web <
the 1 •!. that concealed the nword. If
• That is, tho kin^ of Himatala. it b»*MO% then it would
124 If th- is ing away his cap."
158 RECORDS OF WESTERN COUNTRIES. [BOOK in.
they came again into power. This is the reason why at
the present time this kingdom is not much given to the
faith and the temples of the heretics are their sole
thought.
About 10 li to the south-east of the new city and to
the north of the old city,125 and on the south of a great
mountain, is a sanyhdrdma with about 300 priests in
it. In the stdpa (attached to the convent) is a tooth of
Buddha in length about an inch and a half, of a yellowish-
white colour ; on religious days it emits a bright light.
In old days the Kritiya race having destroyed the law of
Buddha, the priests being dispersed, each one selected his
own place of abode. On this occasion one Sramana, wan-
dering throughout the Indies to visit and worship the
relics of Buddhu (traces of the Holy One) and to exhibit
his sincere faith, after a while came to hear that his
native country was pacified and settled. Forthwith he
set out on his return, and on his way he met with a
herd of elephants rushing athwart his path through the
jungle and raising a trumpeting tumult. The Sramana
having seen them, climbed up a tree to get out of their
way ; then the herd of elephants rushed down to drink126
at a pool and to cleanse themselves with the water ; then
surrounding the tree, they tore its roots, and by force
dragged it to the ground. Having got the Sramana,
they put him on the back of one, and hurried off to
the middle of a great forest, where was a sick elephant
wounded (swollen with a sore), and lying on the ground
125 General Cunningham says and is now called Pandrethan, a Ka.4-
Abu Rihtln calls the capital Adish- miri corruption of Puranadhishthana,
tan, which is the Sanskrit Adhish- or "the old chief city." — Anc. Geoy.
thiina or " chief town ; " and that is Ind., p. 93. Conf. Troyer's Rdjatar-
the present city of Srinagar, which anyint, tome i. p. 104, t. iii. pp. 336-
\vas built by Raja Pravarasena 357 ; Asiat. Res., vol. xv. p. 19 ; Las-
about the beginning of the sixth sen, Ind. Alt., vol. ii. p. 912. The
century, and was therefore a com- mountain is Hariparvata or Hor-
paratively new place at the time of parvat, now Takht-i-Suliman.
Hiuen Tsiang's visit. The " old 1X Not to drink, but to draw in
capital " was about two miles to the water and use it for coiling
the south-east of Takht-i-Sulimiin, themselves.
BOOK in.] KASMIR. 159
at rest. Taking the hand of the priest, it directed it
to the place of the hurt, where a rotten (broken) piece
of bamboo had penetrated. The Sramana thereupon drew
out the splinter and applied some medicinal herbs, and
tore up his garment to bind the foot with it. Another
elephant taking a gold casket, brought it to the sick
elephant, who having received it gave it forthwitli to the
Sramana. The Sramana opening it, found in the inside
Buddha's tooth. Then all the elephants surrounding him,
he knew not how to get away. On the morrow, being a
fast-day, each elephant brought him some fruit for his
mid-day meal. Having finished eating, they carried the
priest out of the forest a long way (some hundred li), and
then they set him down, and, after salutation paid, they
each retired.
The Sramana coming to the western borders of the
country, crossed a rapid river ; whilst so doing the boat
was nearly overwhelmed, when the men, consulting to-
gether, said, " The calamity that threatens the boat is
owing to the Sramana ; he must be carrying some relics
of Buddha, and the dragons have coveted them."
The master of the ship having examined (his goods), found
the tooth of Buddha. Then the Sramana, raising up the
relic, bowed his head, and called to the Nagas and said, "I
now intrust this to your care ; not long hence I will come
again and take it." Then declining to cross the river,127
he returned to the bank and departed. Turning to the river
he sighed and said, " Nut knowing how to restrain these
creatures has been the cause of my calamity." Then
going back to India, he studied the rules of restraining
dragons, and after three years he returned towards his
native country, and having come to the river-side lie built
and appo;: Then the Na^as brought
the casket of Buddha's tooth and gave it to the Sram
the Sramana took it and 1 ; L to this sa«
and henceforth worshipped it.
127 That U, he did not land on the other side, but went back in the boat.
160 RECORDS OF WESTERN COUNTRIES. [BOOK irr.
Fourteen or fifteen li to the south of the sanyhdrdma is
a little sanykdrdma in which is a standing figure of Ava-
lokitesvara Bodhisattva. If any one vows to fast till he
dies unless he beholds this Bodhisattva, immediately from
the image it comes forth glorious in appearance.
South-east of the little sahghdrdma about 30 li or so,
we come to a great mountain, where there is an old (ruined)
sanyhdrdma, of which the shape is imposing and the ma-
sonry strong. But now it is in ruins ; there is only left
one angle where there is a small double tower. There
are thirty priests or so, who study the Great Vehicle.
This is where of old Sanghabhadra, a writer of sdstras,
composed the Shun-chiny-li-lun 128 (Nydydnusdra £dstra) ;
on the left and the right of the sanyhdrdma are stupas
where are enshrined the relics (fariras) of great Arhats.
The wild beasts and mountain apes gather flowers to offer
us religious oblations. Throughout the year they continue
these offerings without interruption, as if it were a tradi-
tional service. Many miraculous circumstances occur in
this mountain. Sometimes a stone barrier is split across ;
sometimes on the mountain-top there remain the traces
of a horse ; but all things of this sort are only mistaken
traces of the Arhats and Sramaneras, who in troops fre-
quent this spot, and with their fingers trace these figures,
as if riding on horses or going to and fro (on foot), and
this has led to the difficulty in explaining these marks.129
Ten li to the east of the sanyhdrdma of Buddha's tooth,
between the crags of a mountain to the north,130 is a small
128 The sdstra composed by Seng- scure, seems to mean that the Sr&-
kia - po-t'o-lo (Sanghabhadra) was maneras who follow the Arhats, or
called in the first instance Kiu-she-po- the Sramaneraswho are Arhats (forit
fun, or "the; idstra which destroys the appears from one of Asvaghosha's
kosha like hail " (karakd). This title sermons (Abstract of Four Lectures,
was employed to denote the power p. 120) that a Sramanera may arrive
of the treatise to overturn the Abhi- at this condition), amuse themselves
dharma-kOsha S'dstra composed by by tracing figures of horses on the
Vusubandhu. The title was after- rocks, and therefore such traces
wards changed by Vasubandhu him- have no meaning beyond this,
self to Nyaydnusdra S'dstra (Shun- 13° That is, as it seems, a range of
i-luri). See Book iv. infra. mountains called the Nortliern
This passage, which is ob- Ranye.
BOOK in.] KASMIR. 161
saiighdrdma. In old days the great master of sdstras
called So-kin-ta-lo (Skandhila) composed here the treatise
calkd Chung-ssc-fdn-pi-po-sha.lzl
In the little convent is a slupa of stone about 50 feet
high, where are preserved the sariras of the bequeathed
body of an Arhat.
In former times there was an Arhat whose bodily size
was very great, and he eat and drank as an elephant.
People said in raillery, " He knows well enough how to
eat like a glutton, but what does he know of truth or
error ? " The Arhat, when about to pass to Nimdna,
addressing the people round him, said, " Not long hence I
shall reach a condition of anupadhisesa (without a rem-
nant).152 I wish to explain how I have attained to the ex-
cellent law."133 The people hearing him again laughed to-
gether in ridicule. They all came together in an assembly
to see him put to shame.134 Then the Arhat spoke thus
to the people : " I will tell you how, for your advantage,
my previous conditions of life and the causes thereof. In
my former birth I received, because of my desert, the body
of an elephant, and I dwelt in Eastern India, in the stable
of a king. At this time this country possessed a Shaman
who went forth to wander through India in search of the
holy doctrine of Luddha, the various sutras and 3d-stras
Then the king gave me to the Shaman. I arrived in this
country carrying on my back the books of Buddha. Not
long after this I died suddenly. The merit I had obtained
by carrying these sacred books eventuated in my being
U a man, and then again I died as a mortal.135 Jiut,
d by Ju: h this body
Jnlihd-j I'dda tfdttra. Cmif. (t< '/> ani\«<l at t
• T. iv. toni. .\iv. . or law.
Nos. 1277 and 1292. as «-<pir. . ss or
<•< ." I-
'*. more agreeable t
1
me ana perfect or complete A'tr- low*,''
See below. JM I
the steps i«, I died, but wo*
I. L
162 RECORDS OF WESTERN COUNTRIES. [BOOK m.
thanks to the merit I possessed, I soon (was lorn in the
same condition, and) assumed the coloured clothes of a
hermit. I diligently set after the means of putting off
(the shackles of existence], and gave myself no repose.
Thus I obtained the six supernatural powers and cut off
my connection with the three worlds. However, when I
eat I have preserved my old habits, but every day I mode-
rate my appetite, and only take one-third of what my body
requires as nourishment." Although he thus spoke, men
were still incredulous. Forthwith he ascended into the
air and entered on the Samddhi called tlie brilliancy of
flame. From his body proceeded smoke and fire,136 and
thus he entered Nirvdna ; his remains (bones) fell to the
earth, and they raised a slupa over them.
Going north-west 200 li or so of the royal city, we come
to the sanghdrdma called " Mai-lin." 137 It was here the
master of .sW/</x called Purna138 composed a commen-
tary on the Vibhdshd £dstra.
To the west of the city 140 or 150 li there is a great
river, on the borders of which, to the north, resting on the
southern slope of a mountain, is a sanf/hdrdma belonging
to the Mahasarhghika (Ta-chong-pu) school, with about
100 priests. It was here in old time that Fo-ti-la (Bod-
liila),139 a master of sdstras, composed the treatise Tsih-
chin-lun.™
From this going south-west, and crossing some moun-
tains and traversing many precipices, going 700 li or so,
we come to the country Pun-nu-tso (Punach).
born, not having got rid of the si an- Julien doubtfully restores mai-lin
dhas, or " conditions of individual to Vikritavana.
rxistence." In Note 132 above, \ve a In Chinese, Yuen-mun.
find just the opposite phrase, " Won 139 I have adopted this restora-
yv," i.e., "without remains." Ju- tion from Julien. The Chinese
lien lias emitted this passage, symbols might also be restored to
136 This kind of miracle is fre- Luddhatara.
quently named in Buddhist books. «" The Tsih-chin-lun is restored
SeeFo-sho-hiny-tsan-king, v. 1353 ff. by Julien doubtfully to Tattvasan-
i87 I adopt mai lin from Julien. chaya S'dstra. Ihis treatise be-
In my text the symbol appears to le longed to the Mahasanghika collec-
thany, but theie may be a misprint, tion.
BOOK in.] HO-LO-SHE-PU-LO—RAJAPURI. 163
PUN-NU-TSO [PUNACH].
This kingdom 141 is about 2000 li in circuit, with many
mountains and river- courses, so that the arable land is very
contracted. The seed is sown, however, at regular intervals,
and there are a quantity of flowers and fruits. There are
many sugar-canes, but no grapes. Amalas,142 Udumbaras,
Mochas, &c., flourish, and are grown in large quantities
like woods ; they are prized on account of their taste.
The climate is warm and damp. The people are brave.
They wear ordinarily cotton clothing. The disposition of
the people is true and upright; they are Buddhists.143
There are five sangJidrdmas, mostly deserted. There is
no independent ruler, the country being tributary to
Kasinir. To the north of the chief town is a Mvhghdrdma
with a few priests. Here there is a stupa which is cele-
brated for its miracles.
Going south-east from this 400 li or so, we come to
the kingdom of Ho-lo-she-pu-lo (Bajapuri).
HO-LOSHE-PU-LO [PtAJAPURl].
This kindgom 144 is about 4000 li in circuit ; the capital
town is about 10 li round. It is naturally very strong,
with many mountains, hills, and river-courses, which
the arable land to be contracted. The produce
therefore is small. The climate and the fruits of the soil
are like those of Pun-nu-tso. The people are quick and
hasty ; the country has no independent ruler, but is sub-
ject to Kasinir. Then; arc3 ten wiit'/hdrdnHix, will i B
small number of priests. There is one temple
with an enormous number of unbelievers.
: a, or Punach, is de-
•crib* :u (Anc. G«
I2S)aa»Rtnall state, c -ts 14» T. \ith in t:
l>y th<- KiiMiiirix, hoon-lt <1 <>n tli«- :
the ea ' i i -east by the SID a
•uuth-ewt of TuiKich \<>p.
164 RECORDS OF WESTERN COUNTRIES. [BOOK IIT.
From the country of Lan-po till this, the men are of a
coarse appearance, their disposition fierce and passionate,
their language vulgar and uncultivated, \vith scarce any
manners or refinement. They do not properly belong to
India, but are frontier people, with barbarous habits.
Going south-east from this, descending the mountains
and crossing a river, after 700 li we coine to the kingdom
of Tsih-kia (Takka).
END OF BOOK IIL
C 165 )
BOOK IV.
Relates to fifteen countries, viz., (i) Tseh-kia ; (2) Chi-na-
po-ti ; (3) Che-lan-t'o-lo ; (4) K'iu-lu-tv; (5) She-to-Vu-lo ;
(6) Po-li-ye-Mo ; (7) Mo-fu-lo ; (8) Sa-t'a-ni-shi-fa-lo ;
(9) Su-lo-kin-na ; (10) Mo-ti-pu-lo ; ( 1 1 ) Po-lo-ld-mo-pu-lo ;
(12) Kiu-pi-shwoJKj-na; (13) '0-hi-chi-ta-lo ; (14) Pi-lo-shan-
na; (15) Kic-pi-tcu
i. KINGDOM OF TSEH-KIA (TAKKA).
THIS kingdom J is about 10,000 li in circuit. On the east
it borders on the river Pi-po-che (Vipa&i);2 on Un-
it borders on the Sin-tu river. The capital of the country
is about 20 li in circuit. The soil is suitable for rice and
produces much late-sown corn. It also produces gold,
1 Takkade4a, the country of the
lUhikas, is named in the RAja-
turan<i\nt (v. 150), and said to be a
• the kingdom of Gurjjara,
which Raja Alakhana was obliged
to cede to Kasmlr between the years
883 A.D. and 901 A.I '. < 'unningham,
(r'eo;/., 149). The Takkas were a
ul tribe living near the Che-
nAb, and were at • undis-
puted !• I'anjab. Theking-
I Tnili-kia is i>r«>bal>lv, th«-n-
:it <«f the Takkas. Anat. Rrt.,
I'I>. loSf. ; Las-
i. p. 973. Julit-n rehtort-H it t<» Tchoka.
ItseeouithatHiuenTsiai
>".Mth-w<-stfr»»tiiIl.-'ijapuri,»ndcnmed
t he Chenab after two day •' march near
the small town of .Tuini
>H the Jayapura of liwui-lih),
^•MH! on th-
. aft<-r. The di.-tiincc- w«mld
thus be about 700 li, or 14
(Cunningham's Anc. Geoy., map vi.,
compared with tllphinston*
; on this last map the trade
mute is so marked). In the trans-
lation of Hwui-lih, M. Ju'.'
made the distance from Uijamiri to
i to be 200 li (p. 90) ; it
should be 700 li, as in the o
He has also translated /<••!.•• ./</< bv
to-morrow (I«-ndi-maiii , in-'
tlu ••
'. tho Biyas
river, the most easU-rn of the live
rivers of tl.. I'anjah. tin- Ilyplmsis
('T^atris) of Arri;in (Ai,.i>,.. lib. \ i.
.'. ;, 4 : I
I'liiiy (HI), vii. c. 17,
21) and CuitiuH (lib. b
1
HimAlaya,
islr.
i65 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
silver, the stone called teou? copper and iron. The climate
is very warm, and the land is subject to hurricanes. The
people are quick and violent, their language coarse and
uncultivated. For clothing they wear a very shining
white fabric which they call kiau-che-ye (Kau&ya, silk),
and also morning-red cloth (clwu hia)* and other kinds.
Few of them believe in Buddha ; many sacrifice to the
heavenly spirits (Dfoas and spirits). There are about ten
sanghdrdmas and some hundreds of temples. There were
formerly in this country many houses of charity (goodness
or happiness — Punya&dlds) for keeping the poor and the
unfortunate. They provided for them medicine and food,
clothing and necessaries; so that travellers were never
badly off.
To the south-west of the capital about 14 or 15 li we
come to the old town of 6akala5 (She-kie-lo). Although
3 The teou-shih, of which such fre-
quent mention is made by Hiuen
Tsiang, is said to be a compound of
f(u;il parts of copper and calamine
(silicate of zinc). See Julien in loc.,
n. 2. Medhuret (Diet. s. v.) calls
it "native copp.-r."
4 The chau-hia robe. This may
mean either court-red or morning-
ivd ; it may refer to its colour, but
more probably to its lightness. We
should have expected a phonetic
combination in this name, as in the
preceding, viz., Kauslya, but rimu-
hia has no phonetic value, although
it mi'_'ht be compared with the San-
skrit .vwAv7t(/«a).
'.;;ila. Pamni (iv. 2, 75) has
Sankala, the tdyya\a of Arrian
(Anab. Alex , lib. v. c. 22), and pro-
bably the same place as Ptolemy
(lib. vii. c. i. 46) designates by 2a-
•yaXa i] Kal Ei>0u57j/uia. Sakala occurs
in the Maha.bha.rata (ii. 1196, viii.
2033) as the capital of the Madras.
Burnouf, Introd., pp. 559 f. ; Ind.
Ant., vol. i. pp. 22 f. ; Wilson, Ariana
Ant., pp. 196 f. ; As. Res., vol. xv. pp.
I07f. ; J.A.S. Ben., vol. vi. pp. 57 f. ;
Lassen, Zcitsch.f. d. K. d. M <»•>/., vol.
i. p. 353, vol. iii. pp. 154 f., 212 ; Ind.
Aft., vol. i. p. Soi. Sakala has been
identified by General Cunningham
with SAAgUwAU-Titm, to the w.-st of
of the R&vl (Anc. Geog. of Im/ia, j>.
1 80). The capital of the country is
not named by Hiuen Tsiang. It ap-
pears from HwuMih that the pilgrim
went straight to Sakala, and did not
visit the capital. He places it 14 or
1 5 li to the north-east of Sakala. Al-
though the route taken is differently
described in "the Life" and in the
$i-yu-ki, yet in the main it is suffi-
ciently clear. After leaving Kfija-
puri the pilgrim travels south-west
for two days, and, crossing the Che-
nab, he lodged for one night in a
temple belonging to the heretics just
outside Jayapura. The second day
after leaving this town (direction
not given) he arrived at Sakala.
Proceeding a little way to the east-
ward of a town called Narasimha (the
situation of which i.s not given, but
was probably a short distance east
of Sakala), he was robbed by bri-
gands and lodged in a neighbouring
village ; starting from which on the
next day, he passed the frontiers of
the kingdom of Takka, and reached
a large town with many thousand
BOOK iv.j TSEH-KIA—TAKKA. 167
its walls are thrown down, the foundations are still firm
and strong. It is about 20 li in circuit. In the midst
of it they have built a little town of about 6 or 7 li in
circuit; the inhabitants are prosperous and rich. This
was the old capital of the country. Some centuries ago
there was a king called Mo-hi-lo-kiu-lo (Mahirakula),fi
who established his authority in this town and ruled
over India. He was of quick talent, and naturally brave.
He subdued all the neighbouring provinces without ex-
ception.7 In his intervals of leisure he desired to examine
the law of Buddha, and he commanded that one amon^
O
the priests of superior talent8 should wait on him. Now
it happened that none of the priests dared to attend to
his command. Those who had few desires and were con-
tent, did not care about distinction ; those of superior
learning and high renown despised the royal bounty
(glitter). At this time there was an old servant in the
king's household who had long worn the religious gar-
ments. He was of distinguished ability and able to enter
on discussion, -and was very eloquent. The priests put
him forward in answer to the royal appeal. The king
said, " I have a respect for the law of Buddha, and I
inhabitants. This was probably river (op. cit., p. 201). But, at any
Labor, the old Lohawar (the Ravi rate, such a situation agrees with
was evidently the boundary dr facto the next measurement of 140 or 150
of Takka). He remained here one li to Jalaiidhar. We should thus
month, and then proceeding east- have a total of 660 li (132 miles)
ward, he arrived at the capital of a eastward f rom ^ftkala to. I alandhara.
country Chlnapati, 500 li from Sa- which is as nearly as possihle c-o in rt
kala. This was probably the large as projected on General Cunning-
old town of 1'atti, 10 mil« -s to the ham's map «;*. clt. No. vi.)
west of the Biya- 10 * For Mahirakula, «<•<• ante, Book
miles south-west of thi / iii. n. i. Th<- int. -rpn Nation of the
ki has 500 li by mistake for 50) wan name is given by the C'l
a monastery ; this would place us a- . "^roat tribe ..r family;"
at the [K.int ->f the confluence of the but inaliini or mi/tint .--i^niti-
Biyas and Satlaj river*. Tin- queg- sun;" it should therefore be "the
|| whether at this family of th-
jx.int then- is a m.nmtain or a hill 7 Tin- kingdoms r,f the n.-i^hbonr-
b f<>r a distance of 20 li ing districts all submitted to him.
monasteries and tt&pa* could be " < >r "cmiiKiit viitu<>;" but t!h
grouped. General < rul gift* or
KjM-ak« of this n. •ighhourhoo-i a-< ON :nents.
•tituting the sandy bed of the Uiyau
168 RECORDS OF WESTERN COUNTRIES. [BOOK nr.
invited from far any renowned priest (to come and instruct
mt), and now the congregation have put forward this
servant to discuss with me. I always thought that
amongst the priests there were men of illustrious ability ;
after what has happened to-day what further respect can
I have for the priesthood ? " He then issued an edict to
destroy all the priests through the five Indies, to over-
throw the law of Buddha, and leave nothing remaining.
Baladitya9-raja, king of Magadha, profoundly honoured
the law of Buddha and tenderly nourished his people.
When he heard of the cruel persecution and atrocities of
Mahirakula (Ta-tso), he strictly guarded the frontiers of his
kingdom and refused to pay tribute. Then Mahirakula
raised an army to punish his rebellion. Bfiladitya-nija,
knowing his renown, said to his ministers, "I hear that
these thieves are coming, and I cannot fight with them
(their troops); by the permission of my ministers I will
conceal my poor person among the bushes of the morass."
Having said this, he departed from his palace and
wandered through the mountains and deserts. Being very
much beloved in his kingdom, his followers amounted to
9 Baladitya, explained by yeou the initial date of the Gupta period ;
jih, i.e., the young sun or the rising if it is placed, as Dr. Oldenberg
sun. Julien translates it too literally, (fnd. Antiq., vol. x. p. 321) suggests,
"le soleil dea enfants." Julien has A.D. 319, then the reign of Jiuddha-
observed and corrected the mistake gupta will have to be brought down
in the note, where the symbol is won 1 25 years later, and he would be
for yeou. With respect to the date reigning 493 A.D. ; in this case Buhi-
of Baladitya, who was contemporary ditya would be on the throne too
with Mahirakula who put Siriiha, the late for the date of Simha, who wa.s
twenty-third Buddhist patriarch, to certainly many years before Buddha-
death, we are told thathe wasagrand- dharma (the twenty-eighth patri-
nm of Buddhagupta (Hwui-lih, p. arch), who reached China A.D. 520.
150, Julien's trans.), and according The earlier date harmonises with
t»> ( Ifiieral Cunningham (Art-knulo . the Chinese records, which state that
Furi-ey, vol. ix. p. 21) Buddhagupta a Life of Vasubandhu, the twenty-
was reigning approximately A.D. 349, first patriarch, was written by Ku-
iuul his silver coins extend his reign marajiva A.D. 409, and also that a
to A.D. 368. His son was Tatha- history of the patriarchs down to
gatagupta, and his successor was Shhha, whom we place hypotheticaliy
Baladitya. Allowing fifty years for about 420 A.D., was translated in
these reigns, we arrive at 420 A.D. China A.D. 472 ; both these state-
for the end, probably, of Bahiditya's ments are possible if the date pro-
re i0rn. This, of course, depends on posed be given to Baladitya.
BOOK iv.] TSEII-KIA—TAKKA. 169
many myriads, who fled with him and hid themselves in
the islands 10 of the sea.
Maliirakula-raju, committing the army to his younger
brother, himself embarked on the sea to go attack Bala-
ditya. The king guarding the narrow passes, whilst the
light cavalry were out to provoke the enemy to fight,
sounded the golden drum, and Ids soldiers suddenly rose
on every side and took Mahirakula alive as captive, and
brought him into the presence (of Bdldditya).
The king Mahirakula being oveiconie with shame at
his defeat, covered his face with his robe. Baladitya
sitting on his throne with his ministers round him,
ordered one of them to tell the king to uncover himself as
he wished to speak with him.
Mahirakula answered, " The subject and the master
have changed places ; that enemies should look on one
another is useless ; and what advantage is there in seeing
my face during conversation ? "
Having given the order three times with no success,
the king then ordered his crimes to be published, and said,
" The field of religious merit connected with the three
precious objects of reverence is a public n blessing ; but
this you have overturned and destroyed like a wild
beast. Your religious merit is over, and unprotected by
fortune you are my prisoner. Your crimes admit of no
extenuation and you must die."
this time the mother of Baladitya was of wide cele-
brity on account of her vigorous intellect and her skill in
:ig horoscopes. II< ,.:mg that they were going to kill
Mahirakula, she addressed Bfiladitya-raja and said, " I
Mahirakula is of iviiKirkahli.' I.
and vast wisdom. 1 should like to see him once."
;hum tobriiuj in Mahi-
rakula to the i (>f his inothc-r in her pal;,
.irakula, be not ashamed ! Worldly
!" It may be translated, "an JI IMontfinp t<» th<< world or crca-
Uland of the tea." tun * born iu the world.
i;o RECORDS OF WESTERN COUNTRIES. [BOOK iv.
things are impermanent; success and discomfiture follow
one another according to circumstances. I regard myself
as your mother and you as my son ; remove the covering
from your face and speak to me."
Mahirakula said, " A little while ago I was prince of a
victorious country, now I am a prisoner condemned to
death. I have lost my kingly estate and I am unable to
offer my religious services ;12 I am ashamed in the presence
of my ancestors and of my people. In very truth I am
ashamed before all, whether before heaven or earth. I
find no deliverance.13 Therefore I hide my face with my
mantle." The mother of the king said, " Prosperity or the
opposite depends on the occasion ; gain and loss come in
turn. If you give way to events (things), you are lost;
but if you rise above circumstances, thougli you fall, you
may rise again. Believe me, the result of deeds depends
on the occasion. Lift the covering from your face and
speak with me. I may perhaps save your life."
Mahirakula, thanking her, said, " I have inherited a
kingdom without having the necessary talent for govern-
ment, and so I have abused the royal power in inflicting
punishment; for this reason I have lost my kingdom.
But though I am in chains, yet I desire life if only for a
day. Let me then thank you with uncovered face for
your offer of safety." Whereupon he removed his mantle
and showed his face. The king's mother said, " My son
is well-favoured ; u he will die after his years are accom-
plished." Then she said to Baladitya, " In agreement
with former regulations, it is right to forgive crime and
to love to give life. Although Mahirakula has long accu-
mulated sinful actions, yet his remnant of merit is not
altogether exhausted. If you kill this man, for twelve
12 The ancestral sacrifices. 14 This is an obscure sentence ;
13 Perhaps a better translation Julien translates it " have a care for
would be : "In truth I am ashamed ; yourself : you must accomplish the
whether I cast my eyes downward term of your life."
or upward, in heaven or earth I am
unable to find deliverance."
BOOK iv.] TSEH-KIA—TAKKA. 171
years you will see him with his pale face before you. I
gather from his air that he will be the king of a small
country; let him rule over some small kingdom in the north."
Then Laladitya-raja, obeying his dear mother's command,
had pity on the prince bereft of his kingdom ; gave him
in marriage to a young maiden and treated him with ex-
teme courtesy. Then he assembled the troops he had left
and added a guard to escort him from the island.
^ I ahirakula- raja's brother having gone back, estab-
lished himself in the kingdom. Mahirakula having lost
his royal estate, concealed himself in the isles and deserts,
and going northwards to Kashmir, he sought there an
asylum. The king of Kas'mir received him with honour,
and moved with pity for his loss, gave him a small terri-
tory and a town to govern. After some years he stirred
up the people of the town to rebellion, and killed the king
of Kasmir and placed himself on the throne. Profit-
ing by this victory and the renown it got him, he went to
the west, plotting against the kingdom of G and liar a. He
set some soldiers in ambush and took and killed the king.
He exterminated the royal family and the chief minister,
:irew the stupas, destroyed the sangJtdrdmas, alto-
gether one thousand six hundred foundations. Besides
those whom his soldiers had killed there were nine hun-
dred thousand whom he was about to destroy without
leaving one. At this time all the ministers addressed
him and said, "Great king! your prowess has gained
a great victory, and our soldiers are no longer engaged in
conflict. X«»w that you have punished the chief, why
would you charge the poor people with fault ? Let Q
significant as we are, die in their stead."
The king said, "You believe in the law of llinldha and
;y reverence the mysterious law <>f merit. Your
aim is to arrive at the condition of Buddha, and then you
will declare fully, under the form of J<ifak<i*y-1 in\
15 That i» to wiy, wh»-n t! \vouM in fntur.' :i
I.ihirukula was
i;2 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
deeds, for the good of future generations. Now go back
to your estates, and say no more on the subject."
Then he slew three ten myriads of people of the first
rank by the side of the Sin-tu river; the same number
of the middle rank he drowned in the river, and the same
number of the third rank he divided among his soldiers
(as slaves). Then he took the wealth of the country lie
had destroyed, assembled his troops, and returned. But
before the year was out he died.16 At the time of his
death there was thunder and hail and a thick darkness ;
the earth shook and a mighty tempest raged. Then the
holy saints said in pity, " For having killed countless vic-
tims and overthrown the law of Buddha, he has now
fallen into the lowest hell,17 where he shall pass endless
ages of revolution." 18
In the old town of £akala (She-ki-lo) is a sahy-
hdrdma with about 100 priests, who study the Little
Vehicle. In old days Vasubandhu (Shi-t'sin) Bodhisattva
composed in this place the treatise called Shing-i-tai
(Paramdrthasatya Sdstra).
By the side of the convent is a sttipa about 200 feet
high ; on this spot the four former Buddhas preached the
law, and here again are the traces of their walking to and
fro (king-king).
To the north-west of the sanyhdrdma 5 or 6 li is a
st-dpa about 200 feet high built by A66ka-raja. Here also
the four past Buddhas preached.
About 10 li to the north-east of the new capital we
come to a stdpa of stone about 200 feet in height, built
l»y As*6ka. This is where Tathagata, when he was going
under some form of birth or other, It is the lowest of the places of
in consequence of his evil deeds, torment. See Catena of Buddhist
This was one of the methods of Scriptures, p. 59.
Buddha's teaching. ld This may also mean that his
18 The expression tsu lo means " to torments even then, i.e., after this
wither away like a falling leaf." punishment, would not be finished.
J7 The lowest hell is the Wu-kan- The Buddhist idea of the suffering
ti-yuh, the hell without interval in Avtchi was not connected with
((tcic/ti), i.e., without interval of its eternal duration. See Eitel,
rest, a place of incessant torment. Handbook, sub voc.
BOOK iv.] CHI-NA-PO-TI—CHINAPATI. 173
northward on his work of conversion, stopped in the
middle of the road. In the records of India (In-tu-ki) it
is said, " In this st-iipa are many relics ; on holidays they
emit a bright light."
From this19 going east 500 li or so, we come to Chi-
na-po-ti (Chinapati) country.
CHI-XA-PO-TI (CiiixAPATi).20
This country is about 2000 li in circuit, The capital is
about 14 or 1 5 li round. It produces abundant harvests ; 21
the fruit trees are thinly scattered. The people are con-
tented and peaceful; the resources of the country are
abundant. The climate is hot and humid ; the people are
timid and listless. They are given to promiscuous study,
and there are amongst them believers and the contrary.
There are ten sahghammas and eight Deva temples.
Formerly, when Kanishka-nija was on the throne, his
fame spread throughout the neighbouring countries, and
his military power was recognised by all. The tributary
princes22 to the west of the (Yellow) River, in recogni-
tion of his authority, sent hostages to him. Kanishka-
nlja having received the hostages, he treated them with
marked attention. During the three seasons of the year
19 That is, from Sakala ; not from and very old town called Patti <>r
the large city (Lahor) on the fron- 1'ati, 10 miles to tin- west of the
tiers of Takka, as V. de St. Martin Biyas river and 27 to the north-east
states (Mtmoire, p. 330). of Kasur, appears t«> suit the
80 The country of Chinapati ap- measurements and bearings as
pears to have stretcl 'he nearly as p<
Jttvi to the Satlaj. General Cun- p. 200). It is unfortunate. h.>\\-
ningham places the capital :r •
or Chini^'uri, 1 1 miles north of ( ' 'innin^haiu's n.a]>s in t!
^iin-rii. vol. xiv. p. ' •'.. and the volume of the
54). not agree . ,'ree.
•he subsequent bearing* ami
distance-. .iple,some •*• rich and pn
60 miles (300 li <m -J 1 ' after .luli.-n,
( Timasavana) instead of a some ob«ctini\ in the
• H (50 li) : moreover, Jala
dhara bean south-east fn •
inrtea east, and the dis- people." T
tanoe is nearly 70 miles instead of associated tribes.
28 or 30. The situation of the large
174 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
lie appointed them separate establishments, and afforded
them special guards of troops.23 This country was the
residence of the hostages during the winter. This is the
reason why it is called Chinapati,24 after the name of the
residence of the hostages.
There existed neither pear nor peach in this kingdom
and throughout the Indies until the hostages planted them,
and therefore the peach is called Chindni, and the pear is
called Chinardjaputra.25 For this reason the men of this
country have a profound respect for the Eastern land.
Moreover (when they saw me) they pointed with their
fingers, and said one to another, " This man is a native of
the country of our former ruler.26
To the south-east of the capital 500 27 li or so, we come
to the convent called Ta-mo-su-fa-na (dark forest, i.e., Tfi-
masavana). There are about 300 priests in it, who study
the docrine of the Sarvastivada school. They (the congre-
gation) have a dignified address, and are of conspicuous
virtue and pure life. They are deeply versed in the teach-
ing of the Little Vehicle. The 1000 Buddhas of the Bhad-
rakalpa will explain, in this country, to the assembly of
the Devas the principles of the excellent law.
Three hundred years after the Xlrcdna of Buddha the
23 Literally, "four soldiers stood -« That is, of Kanishka and his
on guard," i.e., they had four soldiers associates. They belonged to the
outside their quarters to protect Gushan tribe of the Yuei-chi, who
them. came originally from the borders of
'•* Rendered in a note "Tangfuwf, China. See ante, p. 56, n. 200.
i. c., " lord of China ; " this seems to >J7 In the life of Hiuen Tsiang by
show that Pati is the right restora- Hwui-lih, the distance given from
tion of po-ti (compare Cunningham, the capital of Chinapati to the con-
Arch. Surv. of India, vol. xiv. p. 54). vent of "the dark forest" is 50 li
The fact of the name China being (Book ii. p. 102, Julien's transla-
given to this country on account of tion). This is probably the correct
the hostages confirms the restoration distance : the 500 li in the text is
of Charaka to Serika, ante, Book i. an error of the copyist. The con-
p. 57, n. 203. vent is fixed by General Cunning-
^ Cunningham remarks that there ham at Sultanpur or Dalla Sultan-
can be no doubt of the introduction pur. It is one of the largest towns
of the China peach, as in the north- in the Jalandhara Doab (op. cit., p.
west of India it is still known by 55).
that name (op. cit., p. 54).
BOOK iv.] CHE-LAN-rO-LO—JALANDHARA. 175
master of sdstras called Katyayana composed here the
Fa-chi-lun (Abkidkarmajndna-prasthdna fedstra)?*
In the convent of the dark forest there is a stdpa about
200 feet high, which was erected by A£6ka-raja. By its
side are traces of the four past Buddhas, where they sat
and walked. There is a succession of little stdpas and
large stone houses facing one another, of an uncertain
number ; here, from the beginning of the kalpa till now,
saints who have obtained the fruit (ofArliats) have reached
Nirvdna. To cite all would be difficult. Their teeth and
bones still remain. The convents gird the mountain a for
about 20 li in circuit, and the stilpas containing relics
of Luddha are hundreds and thousands in number; they
are crowded together, so that one overshadows the other.
Going north-east from this country, 140 or 150 li, we
coineto the country of Che-lan-ta-lo (Jtilandhara).
CHE-LAN-T'O-LO (JALANDHAUA).
This kingdom *° is about 1000 li from east to west, and
about 800 li from north to south. The capital is 12
or 13 li in circuit. The land is favourable for the cultiva-
28 This work was translated into teeth and bones still exist around
Chinese by Sarighadeva and an- thesangharania. ; " or, if the second
other in A.D. 383. Another trans- reading be adopted, the rendering
lation was made by Him-n Tsiang would be " tin- teeth and bones
;-. If the usual date of Bud- still exist all round, from (yau) the
ted (viz., 400 kin-Inn, for a circuit of 20 li," &c.
M Perhaps tin- •
have flourished in the first able. I am satisfied the reading, as
ibout20B.< - corrupt.
. ].. 222. His work was *° Jalai'nihara. n well - known
7<ar;/m- ]< - 31° 19' N.,
injM^ed (iur- l<>nur. 75 ^S Iv i We may t!
•11 fr<'in r
ijio, Catalogue <>J /:<•'/ li M^'S figures. homSof
• }). t&npur to Jalandhara is as nearly as
3 Ti. i '.ibly a false read* posnible 50 u Mt, Hiu<n
ing in » Tsiang givcH 150 or 140 li in (lu:
Asstimi:
\>. i.iri. to be 50 li
" Hangh&rfin
or elue (2) titan i • .m--- :u,,| i .1,1 place us
t t,.wn Q|
jy6 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
tion of cereals, and it produces much rice. The forests
are thick and umbrageous, fruits and flowers abundant.
The climate is warm and moist, the people brave and
impetuous, but their appearance is common and rustic.
The houses are rich and well supplied. There are fifty con-
vents, or so ; about 2000 priests. They have students both
of the Great and Little Vehicle. There are three temples
of Devas and about 500 heretics, who all belong to the
rii£upatas (cindcr-sprinlded).
A former king of this land showed great partiality for
the heretics, but afterwards, having met with an Arhat
and heard the law, he believed and understood it. There-
fore the king of Mid-India, out of regard for his sincere
faith, appointed him sole inspector of the affairs of reli-
gion (tJie three gems) throughout the five Indies. Making
light of party distinctions (this or tJuit), with no preference
or dislike, he examined into the conduct of the priests, and
probed their behaviour with wonderful sagacity. The
virtuous and the well -reported of, lie reverenced and
openly rewarded ; the disorderly lie punished. Where-
ever there were traces of the holy one (or, ones), he built
either stupas or satighdrdmas, and there was no place
within the limits of India he did not visit and inspect.
Going north-east from this, skirting along some high
mountain passes and traversing some deep valleys, follow-
Reckoning back to 6akala, the dis- ment, and that the great work of
tance (Cunningham's Aiic. Geog. the council was to write a com-
Jnd., map vi.) is just 100 miles mentary on his fdstra, would so
north of west. Hiuen Tsiang gives far be in accord with the statement.
500 li west. From this it seems Hiuen Tsiang on his return journ- y
that the computation of jive li to the was accompanied to Jalandhara by
mile is, in this part of India at Udita, the king of North India,
least, a safe one. For a full ac- who made this his capital ( Vic, p.
count of Jalandhara and its impor- 260). Shortly after this a Shaman,
tance, see Cunningham (op. cit., pp. Yuan-chiu, from China stopped here
137 ff.) It is sometimes stated four years, studying Sanskrit with
that the council under Kanishka the Mung king, perhaps the same
was held in the Jalandhara convent, Udita (J. ft. A. S., N.S., vol. xiii. p.
that is, the Tuiuasavana Sangha- 563). The way through
ram a (V. de St. Martin, Memoire, shortly after this time (664 A.D.)
P-333"-^ The fact that Katyayana occupied by the Arabs (op. cit., p.
lived and wrote in this establish- 564).
BOOK iv.] K'IU-LU-TO-KULUTA. 177
ing a dangerous road, and crossing many ravines, going
700 li or so, we come to the country of K'iu-lu-to
(Kuluta).
K'IU-LU-TO
This country81 is about 3000 li in circuit, and sur-
rounded on every side by mountains. The chief town is
about 14 or 15 li round. The land is rich and fertile, and
the crops are duly sown and gathered. Flowers and fruits
are abundant, and the plants and trees afford a rich vege-
tation. Being contiguous to the Snowy Mountains, there
are found here many medicinal (roots) of much value. Gold,
silver, and copper are found here — fire-drops (crystal) and
native copper (tcou). The climate is unusually cold, and
hail or snow continually falls. The people are coarse and
common in appearance, and are much afflicted with
goitre and tumours, Their nature is hard and fierce ; they
greatly regard justice and bravery. There are about twenty
drdmas, and 1000 priests or so. They mostly study
the Great Vehicle ; a few practise (the rules of) other
schools (nikdyas). There are fifteen Deva temples : diffe-
rent sects occupy them without distinction.
Along the precipitous sides of the mountains and
hollowed into the rocks are stone chambers which face
one another. Here the Arhat.s dwell or the Klshis stop.
In the middle of the country is a stupa built by A>
Of old the Tathagata came to this country with his
followers to preach the law and to save men. This stdpa
memorial of the traces of his presence.
jig north from this, along a road thick with dangers
and precipices, about 1800 or 1900!!, alon^ mountains ami
vail' >me to the country of Lo-u-lo (Laliul)/5-
North of this 2000 li or s<>. dan-
31 Kulfttn.
the Upper V:» r. J>P »« nt c:il>it:il is Sult.'uij.ur
Tin- ..1,1
— RAmAy., iv. 43, 8 ; Jlrih. NII///I., called Nagar* or Nag:.
- Lahul, UK' Lh..-\:il of •
c bctan*.
M
178 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
gerous and precipitous, where icy winds and flying snow
(assault the traveller), we come to the country of Mo-lo-
so (called also San-po-ho).33
Leaving the country of K'iu-lu-to and going south 700
li or so, passing a great mountain and crossing a wide
river, we come to the country of She-to-t'u-lo (Satadru).
SIIE-TO-T'U-LU (SATADRU).
This country M is about 2000 li from east to west, and
borders on a great river. The capital is 17 or 18 li in
circuit. Cereals grow in abundance, and there is very
much fruit. There is an abundance of gold and silver
found lic-iv, and precious stones. For clothing the people
wear a very bright silk stuff; their garments are elegant
and rich. The climate is warm and moist. The manners
of the people are soft and agreeable ; the men are docile
and virtuous. The high and low take their proper place.
They all sincerely believe in the law of Buddha and show
it great respect Within and without the royal city there
are ten Balujhdrdmas, but the halls are now deserted and
cold, and there are but few priests. To the south-east of
the city 3 or 4 li is a stdpa about 200 feet high, which
was built by Asnka-raja. Beside it are the traces where
the four past Buddhas sat or walked.
Going again from this south-west about 800 li, we
come to the kingdom of Po-li-ye-to-lo (Paryatra).
:u This country is also called must have been gathered from hear-
San-po-ho (Sampaha?). — CYr. i'A. say. Doubtless the route would be
tii in <if General Cun- intricate and winding.
nin^'hain that Mo-lo-so should be :'4 Satadru — also spelt Sutudri. Sa-
Marpo (Mo-lo-po, St. .Martin, tudri, and JSitadrus, "flowing in a
M- ID., p. 331) is quite admissible, hundred branches" — the name of the
M»-ln is equal to uiur. and the syui- Satlaj (Gerard's Koonmcur, p. 28).
1 K •! to is often mistaken for p<>. It is the Hesidrus (or Hesudrus ?) of
The province of Ladak is called Pliny (//. .V., lib. vi. c. 17, 21) and
Mar-po, or the " red district," from the Zapddpos or Zadddpi)* of Ptolemy
the colour of the soil. The dis- (lib. vii. c. I, 27, 42). See 1.
tance given by Hiuen Tsiang Ind. Alt., vol. i. p. 57. It also ap-
viz., 4600 li from Jalaridhara, is no pears to have been the name of a
doubt much in excess of the straight kingdom of which Sarhind was pm-
route to Ladak, but as he went no bably the chief town, referred to ia
further than Kuluta himself, the the text,
other distances, viz., 1900 + 2000 li,
BOOK iv.] UO-rU-LO—MATHURA. 179
PO-LI-YE-TO-LO (PARYATRA).
This country35 is about 3000 li in circuit, and the capital
about 14 or 15 li. Grain is abundant and late wheat.
There is a strange kind of rice grown here, which ripens
after sixty There are many oxen and sheep, few
llowers and fruits. The climate is warm and fiery, the
manners of the people are resolute and fierce.37 They do
not esteem learning, and are given to honour the heretics.
The king is of the Vaisya caste; he is of a brave and
impetuous nature, and very warlike.
There are eight * tiias, mostly ruined, with a very
priests, who study the Little Vehicle. There are
ten Deva temples with about 1000 followers of different
sects.
Going east from this 500 li or so, we come to the
country of Mo-t'u-lo (Mathura).
M"-T'C-LO (MATHURA).
The kingdom of Mo-t'u-lo18 is about 5000 li in circuit.
The capital is 20 li round. The soil is rich and fertile,
and lit for producing grain (*"<'•/>/// a,«l r»^iin;f). They
give principal care to the cultivation of 'An-mo-lo (trees),
in the next V -thers).
500 li (100 miles) west Cunningham, A »/r. (,'cny. In,! .
tirarft or Mottra. This w..uld *" Matlmni. mi the Yamuni, in
tance and bear mains
in the iiriL.'hl.Miirhoo.l
not agree with this. Bairat U some of tl,,
'
- a speciex
.. arcnnlinjr to n M/0cy..i
1
; tli- M6&ovpa ij rCiv (>> .
'ita were al- l.-my (lil.. ril
ways f.t
' ' '
army sbuuld be ooioptwcd of men of Liurnuuf , //.
i So RECORDS OF WESTERN COUNTRIES. [BOOK iv.
which grow in clusters39 like forests. These trees, though
called by one name, are of two kinds ; the small species,
the fruit of which, when young, is green, and becomes
yellow as it ripens; and the great species, the fruit of
which is green throughout its growth.
This country produces a fine species of cotton fabric
and also yellow gold. The climate is warm to a degree.
The manners of the people are soft and complacent. They
like to prepare secret stores of religious merit.40 They
esteem virtue and honour learning.
There are about twenty saiiglidrdmas with 2000 priests
or so. They study equally the Great and the Little
Vehicles. There are five Deva temples, in which sectaries
of all kinds live.
There are three stupas built by As'oka-raja. There are very
many traces 41 of the four past Buddhas here. There are
also stupas to commemorate the remains of the holy follow-
ers of Sakva Tathagata, to wit, of Sariputra (She-li-tseu),
of Mudgalaputra (Mo-te-kia-lo-tseu), of Purnamaitra-
yaniputra (Pu-la-na-mei-ta-li-yen-ni-fo-ta-lo), of Upali
(Veu-po-li), of Ananda ('0-nan-to), of llahula (Lo-hu-lo),
of Manjusri (Man-chu-sse-li), and stdpas of other Bodhi-
sattvas. Every year during the three months in which long
fasts are observed,42 and during the six fast-days of each
month, the priests resort to these various stdpas and pay mu-
tual connpliments ; they make their religious offerings, and
bring many rare and precious objects for presents. Accord-
ing to their school they visit the sacred object (figure) of
their veneration. Those who study the Abkid/iarma honour
Sarinutra; those who practise meditation honour Mudga-
laputra ; those who recite the sdtras honour Purnamai-
•9 I have translated the phrase that the merit acquired is mysterious
1-a-cJiin, "in clusters;" literally it or for the future world,
would be ^'family clusters." The 41 "Bequeathed traces;" not
A mala or Amalaka is a kind of My- necessarily foot - marks, but any
robalan, Kmblim njnciitti/it. Gaartn mark or trace.
). Dirt.} or "phyllanthus cm- 4: The 1st, 5th, and 9th month—
Wilson). Julien.
*' The phrase in the text denotes
BOOK IV.]
MO-T U-LO— MA THURA.
181
trayaniputra ; 43 those who study the Vinaija reverence
VpiUi. All the Bhikshunis honour Ananda, the Srama-
i.ieras44 honour liahula ; those who study the Great
Vehicle reverence the Bodhisattvas. On these days they
honour the stupas with offerings. They spread out (dis-
play) their jewelled banners ; the rich (precious) coverings
(parasols) are crowded together as network ; the smoke of
incense rises in clouds ; and llowers are scattered in every
direction like rain ; the sun and the moon are concealed
by the clouds which hang over the moist valleys. The
king of the country and the great ministers apply them-
••3 to these religious duties with zeal.45
To the east of the city about 5 or 6 li we come to a
mountain .l" The hill -sides fire pierced
(u.-: to make cells (for the priests). We enter it47
48 A native of Surparaka. in W.-s-
t- rn India, for whom see Burnouf,
Jntnul., pp. 426, 503, Lotus, p. 2;
i. pp. 236, 294;
/'., pp. 58, 267 f.;
•. pp. 287, 344 ; Kdkins,
Chin. Buddh., p. 2yo ; --1 .«"•'•
x. pp. 6l, 427.
44 Tho.>..- not vet fullv ordained ;
rally, those who have not yet
taken on them all the rules, i.e., of
the Fr
' iples (novices), are re-
I erred to : they ap- c:ui--d nnupatam-
. not fully on: |
< 'liilders' J'ntt Ihct. mb
45 Lit '^MH! (fruit)
by th-
46 This passage is obscure and un-
Katiafact »r\ . In :
eastern ci'i- <>f tl.
If wett be hul»tit .
ant, we are told l>\ < .
na niound<,
.d a half from tin-
:." 1ml-
loWHsuch an I
Jt it;rtk U- hul.-titut.d t.-r in.-t. th«-
-m th-
ill the M-C« ;
Chinese text is obscure. I do not
think we can translate ?/</< fti<tn km
Ian — literally " one - mountain -><//i -
!lli<u-iima" — by "a saiVjharama situ-
ated on a mountain." There is the
same phrase used in connection with
the IVunasavana eoii\ent (xn/tni, ]>.
174). I have SU]>]ios.-d th.
in that passage is a misjirint.
ral Cunningham remarks (Ar,-h<n>l.
^'iinrif, vol. xiv. p. 56), that Hiuen
am this monastery to a
in"untain : if this were s.., t'.
would IKJ intelligible ; but I can find
lin Mil I. •. If the '
nipt, tlu mo.-t sati-factorv
explanation I ran otfer is that tlie
mounds wliieh I* m to al «.und in
jlil>ourli<'i>d of Matin.:
b mound at Su/
iddhiit
."that
ivated,
Ol mountains \\
dwellin
'KIII a j-p'i
the ]'a>s.t.
'
. , " thu
182 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
through a valley, as by gates. This was constructed by
the honourable Upagupta.48 There is in it a st^pa con-
taining the nail-parings of the Tathfigata.
To the north of the sanghdrdma, in a cavern (or between
two high banks), is a stone house about 20 feet high and 30
feet wide. It is filled with small wooden tokens (slips) four
inches long.49 Here the honourable Upagupta preached ;
when he converted a man and wife, so that they both ar-
rived at (confronted) the fruit of Arhatship, he placed one
slip (in this house). He made no record of those who
attained this condition if they belonged to different
families or separate castes (tribes).
Twenty-four or five li to the south-east of the stone
house there is a great dry marsh, by the side of which
is a stdpa. In old days the Tathagata walked to and fro
in this place. At this time a monkey holding (a pot of)
honey offered it to Buddha. Buddha hereupon ordered
him to mingle it with water, and to distribute it every-
where among the great assembly.50 The monkey, filled
4S rpa<_rupta (Yu-po kiu-to, in of Buddha "with all hi.s marks."
Chinese Kin-hu. and in Japanese. Mara does so, and Upagupta, over-
Uvakikta*, a Siidra by birth, entered powered by the magnificence of the
mi a monastic life when seventeen (supposed) Buddha, falls <]<>\vn In-fur,-
• •Id, became an Arhat three him in worship. The tableau then
years later, and conquered Mara in closes amid a terrific storm. Upa-
a personal contest He laboured in gupta i-s «l>oken of as "a Buddha
Mathura as the fourth patriarch, without marks " (Alakshuiiuko JJi«/-
( Kitel, Handbook, s. voc.) The per- dhah). — Burnouf, fntrod., p. 336,
sonal contest alluded to is n-latt-d 11.4. See also Fo-sho-hinrj-tsan knt'/,
fully as an Arml-in'i i>v A>vai,rhosha p. xii. He is not known to the
in his sermons. Mara found I'j-a- Southern school of Buddhism. He
gupta lost in meditation, and placed is made a contemporary of
a wreath of flowers on his head, by the Northern school, and placv< I
On returning to consciousness, and one hundred years after the ffi
finding himself thus crowned, he /•>///</. Conf. Edkins, Chin, llml-
entered again into gamddhi, to see tlhism, pp. 67-70; Lassen, I ml. Aft.,
who had done the deed. Finding it vol. ii. p. 1201.
\\ as M.-'tra. he caused a dead body to 49 Literally, "four-inch wood.-n
f.-i-ttn itself rouiul Mara's neck, tokens fill up its interior." But
No power in heaven or earth could according to another account (Won;/
di.M-ntangle it. Finally Mara re- pii/t, § 177), the tokens or rods were
turned to Upagupta, confessed his used at the cremation of Upagupta.
fault, and prayed him to free him 50 Mr. Growse would identify this
from the corpse. Upagupta con- spot with Damdama mound near Sa-
nented on condition that he (Mara) rai Jamalpur, '; at pome distance to
would exhibit himself under the form thysouth-east of the katra, the tradi-
BOOK iv.] SA -TA-XI-SHI-FA-LO—STHANESVARA. 183
with joy, fell into a deep hole and was killed. By the
power of his religious merit he obtained birth as a man.
To the north of the lake not very far, in the midst of a
great wood, are the traces of the four former Buddhas
walking to and fro. By the side are stilpas erected to
commemorate the spots where Sariputra, Mudgalaputia,
and others, to the number of 1250 great Arhats, practised
samddhi and left traces thereof. The Tathagata, when in
the world, often traversed this country preaching the law.
On the places where he stopped there are monuments
I or posts) with titles on them.
Going north-east 500 li or so, we come to the country
of Sa-t'a-ni-shi-fa-lo (Sthanes>ara).
SA-T'A-NI-SHI-FA-LO (STHAN^VARA).
This kingdom51 is about 7000 li in circuit, the capital
20 li or so. The soil is rich and productive, and abounds
with grain (cereals). The climate is genial, though hot.
The manners of the people are cold and insincere. The
families are rich and given to excessive luxury. They
are much addicted to the use of magical arts, and greatly
honour those of distinguished ability in other ways. Most
of the people follow after worldly gain ; a few give them-
selves to agricultural pursuits. There is a large accumu-
lation here of rare and valuable merchandise from every
quarter. There are three sanghdrdmas in this country,
with about 700 priests. They all study (practise or use)
tional site of an< irA." — understood, "to give it everywhere,"
-C'H Mnt/tura (2d ed.), p. IOO ; &c.
. fOl i. M The {.Hinim prokil.lv 1
p. 233. The legend of tli.- monkey thura and tra\« lied kirk )>y hi-<
in often represent- <1 in U.-nnldhji former mute till he cat
•urea (HCC Ind. .\ nick off in :i north \
114). 1 ' follow ,i : aUitlt IOO li
in, ThAnt'v Ul&vara. I
1 most cele-
iiere around the great M- brated plac«
"great OHH< • its e. nii.-e:i,.M uith •
U the Saih'jhd or congregation, SeeCunnin-ham, .1
generally repretented as 1250 in |
number. Probably the verb «Ai U p. 153, n; Hall, VdtatadaUJ, p. 51.
i84 RECORDS OF WESTERN COUNTRIES. [BQJK 17.
the Little Vehicle. There are some hundred Deva temples,
and sectaries of various kinds in great number.
On every side of the capital within a precinct of 200 li
in circuit is an area called by the men of this place " the
land of religious merit." 52 This is what tradition states
about it : — In old time there were two kings 53 of the five
Indies, between whom the government was divided. They
attacked one another's frontiers, and never ceased fighting.
At length the two kings came to the agreement that they
should select on each side a certain number of soldiers to
decide the question by combat, and so give the people rest.
]>ut the multitude rejected this plan, and would have none
of it. Then the king (of this country) reflected that the
people are difficult to please (to deal with). A miraculous
power (a spirit) may perhaps move them (to action)', some
project (out-of-the-way plan) may perhaps settle (establish)
them in some right course of action.
At this time there was a Brahman of great wisdom and
high talent. To him the king sent secretly a present of
some rolls of silk, and requested him to retire within his
after-hall (private apartment) and there compose a religious
book which he might conceal in a mountain cavern.
After some time,54 when the trees had grown over (the
mouth of the cavern), the king summoned his ministers
before him as he sat on his royal throne, and said :
" Ashamed of my little virtue in the high estate I occupy,
the ruler of heaven K (or, of Devas) has been pleased to
reveal to me in a dream, and to confer upon me a divine
book which is now concealed in such-and-such a mountain
fastness and in such-and-such a rocky corner."
82 This is also called the Dharma- son, Bkagavad. GUd, c. i. n. 2 ; Las-
kshetra, or the "holy land;" and sen, Ind. Alt,, vol. i. p. 153.
Kuru-kshetra, from the number of M That is, the king of the Kurua
holy places connected with the Kau- and of the Pandus. The struggle be-
ravas and Panda vas, and with other tween these two families forms the
heroes of antiquity. For some re- subject of the great Sanskrit epic,
marks on the probable extent of this the Mahdbhdrata.
district, see Anc. Geog. of India, p. M Some years and months after.
333 , Arch. Sur. of India, vol. ii. pp. '"' This is the general title given
212 f., and vol. xiv. p. 100; Thorn- to Sakra or Indra, ISakradevOndra.
BOOK iv.] SA-TA-NI-SHt-FA-LO—STHANBSVARA. 185
On tliis an edict was issued to search for this book, and
it was found underneath the mountain bushes. The high
ministers addressed their congratulations (to the kiny) and
the people were overjoyed. The king then gave an ac-
count of the discovery to those far and near, and caused all
to understand the matter ; and this is the upshot of his
message: "To birth and death there is no limit — no end
to the revolutions of life. There is no rescue from the
spiritual abyss (in -which we are immersed). But now by
a rare plan I am able to deliver men from this suil'erinir.
Around this royal city, for the space of 200 li in circuit,
was the land of ' religious merit ' for men, apportioned by
the kings of old. Years having rolled away in pvat
numbers, the traces have been forgotten or destroyed.
Men not regarding spiritual indications (rcliyion) have
been immersed in the sea of sorrow without power of
escape. What then is to be said ? Let it be known (from
lut ion given) that all those of you who shall
attack the enemy's trocps and die in battle, that they shall
be born again as men ; if they kill many, that, free from
guilt,50 they shall receive heavenly joys. Those obedient
grandchildren and pious children who assist (attend) their
aged parents57 in walking about this land shall reap
happiness (merit] without bounds. With little work, a
great reward.58 Who would lose such an opportunity,
) when once dead, our bodies fall into the dark intri-
cacies of the three evil ways?59 Therefore . man
air hi m: self to the utmost to prepare good works."
On this th»- iiit-ii ha<t«-n<
. as deliverance.00 The king accordii. d an
M This differs f: i'l V«T- lmt the :illii-i..n i< jir«.l..
Kion; the literal trarwlation is "many who attend to the won
elain, guiltiest, they ihall receive the bereuv
happiness of heaven a* their reward M There may be a reference to
(merit)" It seems to imply that if mourning for <lisUnt r
they shall be killed afl that this also shall be re-
many of the enemy, they shall be warded.
« /.r., of hell, of famUhed demons,
lation* and the and of brute*,
aged." It is an obscure passage, « The phrase ju irirei, "as re*
186 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
edict and summoned his braves. The two countries
engaged in conflict, and the dead bodies were heaped
together as sticks, and from that time till now the plains
are everywhere covered with their bones. As this relates
to a very remote period of time, the bones are very large
ones.61 The constant tradition of the country, therefore,
lias called this " the field of religious merit " (or " happi-
ness").
To the north-west of the city 4 or 5 li is a stdpa about
300 feet high, which was built by Asoka-raja. The bricks
are all of a yellowish red colour, very bright and shining,
within is a peck measure of the relics of Buddha. From
the stdpa is frequently emitted a brilliant light, and many
spiritual prodigies exhibit themselves.
Going south of the city about 100 li, we come to a
convent called Ku-hwan-ch'a (Gokantha ?).62 There are
here a succession of towers with overlapping storeys,63 with
intervals between them for walking (pacing). The priests
are virtuous and well - mannered, possessed of quiet
dignity.
Going from this north-east 400 li or so, we come to the
country of Su-lo-kin-na (Srughna).
SU-LO-KIN-NA (SRUfJHNA).
This country64 is about 6000 li in circuit. On the
eastern side it borders on the Ganges river, on the north
turned," has a meaning equal to our tance from the capital as usual.
\vonl " salvation " or " saved." The The distance indicated from Sthanr-*-
st-ntt-nce appears to be interpolated, vara in a north-east direction would
til There is a Vedic legend about take us to Kalsi. in the Jaun.su-
Indra, who slew ninety times nine district, on the east of Sirmur. Cun-
Yritras near this spot. The site of ningham places Srughna at Sugh, a
Asthipur, or "bone-town," is still place about fifty miles north-east
pointed out in the plain to the west from the Gokantha monastery, Hwui-
of the city. — Cunningham, Geog.,p. lih makes the direction east insU-a-l
336; Arch. Sur., vol. ii. p. 219. of north-east. Srughna, north of
';- This may also be restored to Hastinapura, is mentioned by
Govinda. Panini (i. 3, 25; ii. I, 14 schol. ;
** Lin many = connected ridge- iv. 3, 25. 86), and by Varaha Mi-
poles (?). hira, Brlh. Sathh., xvi. 21). Conf.
64 Hiuen Tsiang reckons his dis- Hall's Vdsavadattd, int. p. 51. It
BOOK iv.] SU-LO-KIN-NA—SRUGHNA. 187
it is backed by great mountains. The river Yamuna
(Chen-mu-na) Hows through its frontiers. The capital
is about 20 li in circuit, and is bounded on the east by
the river Yamuna. It is deserted, although its foundations
are still very strong. As to produce of soil and character
of climate, this country resembles the kingdom of Sa-t'a-
ni-shi-fa-lo (Sthanrsvara). The disposition of the people
is sincere and truthful. They honour and have faith in
heretical teaching, and they greatly esteem the pursuit of
learning, but principally religious wisdom (or, the wisdom
that brings happiness).
There are five saivjhdrdmas with about 1000 priests;
the greater number study the Little Vehicle ; a few exer-
cise themselves in other (exceptional) schools. They deli-
berate and discuss in appropriate language (choice u-<
and their clear discourses embody profound truth. M< ;;
of different regions of eminent skill discuss with them to
satisfy their doubis. There are a hundred Deva temples
with very many sectaries (unbelievers).
To the south-west of the capital and west of the river
;ua is a ', outside the eastern gate of
which is a stdpx built by Asoka-raja, The Tali,
in the world in former days, preached the law in
this place to convert men. By its side is another
in which there are relics of the Tathagata's hair and nail.-.
Surrounding this on the right and left are stiLpas enclosing
the hair and nail relics of S&riputra and of M; '--kia-lo
(Maudgalyayanaj and other Arhats, several tens in in.:
the seat of here: .::._. The faithful wvru per-
appears from Cum account that this nri^hlxuirhood \va* f:uii.>u-<
I»il!:ir «-f ! . whi«-h i:. ^ as :i I'.uddhist
» from :i j>!:u Him M
'i40oliii"i- -i.Sth.i-
Jamn.'i. >t intfvara, and phic-- tli«- <M
:.ich in at t i :it ..r Di
. ini-lnch-H in th.-
1
...1 ii. |.j,. 2><j tf .
: p. I 00 i, ,)5.
i88 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
verted to false doctrine, and forsook the orthodox views.
Now there are five sanghdrdmas in places where masters
of treatises K from different countries, holding controver-
sies with the heretics and Brahmans, prevailed ; they were
erected on this account.
On the east of the Yamuna, going about 800 li, we come
to the Ganges river.66 The source of the river (or the river
at its source) is 3 or 4 li wide; flowing south-east, it
enters the sea, where it is 10 li and more in width.
The water of the river is blue, like the ocean, and its
waves are wide-rolling as the sea. The scaly monsters,
though many, do no harm to men. The taste of the water
is sweet and pleasant, and sands of extreme fineness67
border its course. In the common history of the country
this river is called Fo-sh wui, the river of religious merit,68
which can wasli away countless oy sins. Those who are
\vc;iry of life, if they end their days in it, are borne to
heaven and receive happiness. If a man dies and his
bones are cast into the river, lie cannot fall into an evil
way ; whilst he is carried by its waters and forgotten by
men, his soul is preserved in safety on the other side (in
the other world).
At a certain time there was a Bodhisattva of the island
of Simhala (Chi-sse-tseu — Ceylon) called Deva, who pro-
foundly understood the relationship of truth70 and the
nature of all composite things (/«). 71 Moved with pity at
63 That is, Buddhist doctors or 6* The Mahfibhadni.
I. ;irn< d writers (writers of sdstras). ** Heaped -up sin, or although
66 In Hwui-lih the text seems to heaped up : I do not think Julien's
require the route to be to the source " quoiqu'on soit charge" de crimes "
of the Ganges. The distance of 800 meets the sense of the original.
li would favour this reading ; but it "° Or, all true relationship ; the
is hard to understand how a river symbol slang corresponds with lak-
can be three or four li (three-quarters shana ; it might be translated, there-
of a mile) wide at its source. See fore, "all the marks of truth."
the accounts of Gan^adwfira, Gan- 71 The symbol fa corresponds with
gautri, or Gaiigotri, by Rennell, &c. dltarma, which has a wide meaning,
b7 Hence the comparison so fre- as in the well-known text, yecUuirnid
quently met with in Buddhist books, hctu-prabhava, &c.
" as numerous as the sands of the
Ganges."
BOOK iv.] SU-LO-KIX-NA—SRUGHXA. 189
the ignorance of men, he came to this country to guide and
direct the people in the right way. At this time the men
and women were all assembled with the young and old to-
gether on the banks of the river, whose waves rolled along
with impetuosity. Then Deva Bodhisattva composing his
supernatural appearance 72 bent his head and dispersed ic
(the rays of his glory ?) again73 — his appearance different
from that of other men. There was an unbeliever who said,
" What does my son an altering thus his appearance ? " 74
Deva Bodhisattva answered : " My father, mother, and
relations dwell in the island of Ceylon. I fear lest they
may be suffering from hunger and thirst ; I desire to
appease them from this distant spot."
Tiie heretic said : " You deceive yourself, my son ; ::)
have you no reflection to see how foolish such a thing is ?
Your country is far off, and separated by mountains and
rivers of wide extent from this. To draw up this wat-r
and scatter it in order to quench the thirst of those far
off, is like going backwards to seek a thing before you ; it
is a way never heard of before." Then Jk'va B6dhisattva
said : " If those who are kept for their sins in the dark
regions of evil can reap the benefit of the water, why
should it not reach those who are merely separated by
mountains and rivers ? "
Then the heretics, in presence of the difficulty, conf
themselves wron^, and, giving up their unbelief, received
ing thrir uvil ways, they refu:
them.- . to become his disciples.70
ii* agreeable splendour, dij>- qumt jart ->f th«- n
ping up and •
>ageisobsc s Home v
translation is a* follows : " Deva diaper*
•
some water; but
iiis bead at tli ho expression ngo Ufu se< •
water receded in streams (enjaUlii- mean n
It may be so ; or it may
\\ ..
i tig again the k he was
brightness of his figure. The subse- a . in sue*
190 RECORDS OF WESTERN COUNTRIES. ['BOOK iv.
After crossing the river and going along the eastern
side of it, we come to the country of Ma-ti-pu-lo (Mati-
pura).
MA-TI-PU-LO (MATIPUIIA).
This country77 is about 6000 li in circuit; the capital
is about 20 li. The soil is favourable for the growth of
cereals, and there are many ilowers and kinds of fruit.
The climate is soft and mild. The people are sincere and
truthful. They very much reverence learning, and are
deeply versed in the use of charms and magic. The
followers of truth and error are equally divided.78 The
king belongs to the caste of the Sudras (Shu-t'o-lo). He
is not a believer in the law of Buddha, but reverences and
worships the spirits of heaven. There are about twenty
xiiniihnraiiutx, with 8oo priests. They mostly study the
Little Vehicle and belong to the school of Sarviistivildas
(Siiwo-i-tsie-yau). There are some fifty ])rva tump!'
-which men of different persuasions dwell promiscuously.
Four or live li to the south of the capital we come
to a little saiighdrdma having about fifty priests in it.
In old time the master of £dstras called Xiu-na-po-
:is fourteenth (or according (i?>id.) It seems probable from the
fch) patriarch. !!•• >tatement in the text that I >eva u as
is calk-d Kanadeva, because, accord- a native of Ceylon. B. Nanjio says
Vassilief (p. 219), he gave one not <.<.'.tt<il<>^ite, col. 370) ; but if not
of his eyes (k<hi<.i, "one-eyed") to he evidently dwelt there. H
Mali ^vara, but more probably be- the .author of numerous works, for a
cause he bored out (kdna, "perfo- list of which see B. Nanjio (/-
rated ") the eye of Mah.'-vara. For !!•• probably flourished towards the
this story see Wtm</ Pith, § iSS middle or end of the first century
(/. R. As. Soc., vol. xx. p. 207), where A. i >.
the Chinese tshZ answers to kdna. " Matipura has been identified
.kins, Chin. Htnldh., pp. 77- with Madawar or Mundore. ,
79; Lassen, /. A., vol. ii. p. 1204. town in Western Rohilkand, near
He is also called Aryadeva. Ac- Bijnor (V. de St. Martin, M
cording to others he is the same as p. 344 ; Cunningham, Anc. <<•
Chandrakirtti (/. As. S. Ben., vol. vii. India, p. 349). The people of this
p. 144), but this cannot be the Chan- town were perhaps the Mathai of
drakirtti who followed the teaching Megasthenes (Arrian, Indica, c. 4 ;
of Buddhapalita (Vassilief, p. 207 ), Ind. A nt., vol. v. p. 332).
for Buddhapalita composed com- 78 That is, the Buddhists and
mentaries on the works of Aryadeva Brahmans, or other sectaries.
BOOK iv.] MA-TI-PU-LO—MATIPURA. 191
la-po (Gunaprabha),79 composed in this convent the
treatise called Pin-chin,80 and some hundred others. AY lion
young, this master of bistros distinguished himself for his
eminent talent, and when he grew up he stood alone in
point of learning. He was well versed in knowledge of
men (or things), was of sound understanding, full of
learning, and widely celebrated.81 Originally he was
brought up in the study of the Great Vehicle, but before
he had penetrated its deep principles he had occasion to
study the Vibhdshd £dstra, on which he withdrew from
his former work and attached himself to the Little Vehicle1.
He composed several tens of treatises to overthrow the
Great Vehicle, and thus became a zealous partisan of the
Little Vehicle school. Moreover, he composed s-
tens of secular books opposing and criticising the writings
of former renowned teachers. He widely studied the
sacred books of Buddha, but yet, though he studied deeply
for a long time, there were yet some ten difficulties which
he could not overcome in this school.
At this time there was an Arhat called Dova.-ona,82 who
went once and airuin to the Tushita (Titrshi-to) ho
Gunaprabha begged him to obtain for him an interviou-
with . i in order to settle his doubts.
79 In Chinese, Tih hconrj, "the conversion and his consent to ;
:it-su of virtue, or good quali- tl: '"!''>' tin- r
these names 1" 1 from the
80 Restored doubtfully by Julien same root. ?n<. 'V
i tfdttra (p. 220 n. \vh.-n i
.•ial t" tli-- San
idbook, sub voc. ' >nii-r (see r.uriK'iif. /.
prabha). >ha is sai<l 1>\
81 This exprewrion, to-tran, ma have been a
\ .i-uliamlliii.
aprabha when a young di in th<- Agr.i]>ur.i
is » phrase appi \'. as ////n/
r^h.-i (I- mlit-
»ee Catcno
It in :il-» Mutlmra ban been i
:i :i-;iM .M '.\ liidi ca-< '
ex plan
bimted " (compare rc/xxXt/rof) .tiled Agra:
books of VaUravana'a kwan, a; god*.
192 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
Devasena, by his miraculous power, transported him to
the heavenly palace. Having seen Maitreya (Tse-shi)
Gunaprabha bowed low to him, but paid him no worship.
On this Devasena said, " Maitreya Budhisattva holds the
next place in becoming a Buddha, why are you so self-
conceited as not to pay him supreme reverence ? If you
wish to receive benefit (building up, edification) from
him, why do you not fall down ? "
Gunaprabha replied: "Reverend sir! this advice is
honest, and intended to lead me to right amendment ; but
I am an ordained Bhikshu, and have left the world as a
disciple, whereas this Maitreya Bodhisattva is enjoying
heavenly beatitude, and is no associate for one who has
become an ascetic. I was about to offer him worship, but
I feared it would not be right."
ihisattva (Maitreya) perceived that pride of self (dt-
mamadd) was bound up in his heart, so that he was not a
vessel for instruction ; and though he went and returned
three times, he got no solution of his doubts. At length
lie begged Devasena to take him again, and that he was
ready to worship. But Devasena, repelled by his pride of
self, refused to answer him.
Gunaprabha, not attaining his wish, was filled with
hatred and resentment. He went forthwith into the
desert apart, and practised the samddhi called fa-tuny
(opening intelligence) ; but because he had not put away
the pride of self , he could obtain no fruit.
To the north of the saiighdrdma of Gunaprabha about
three or four li is a great convent with some 200 disciples
in it, who study the Little Vehicle. This is where Sangha-
bhadra (Chung-hin), master of Sdstras, died. He was
a native of Kasmir, and was possessed of great ability and
vast penetration. As a young man he was singularly
accomplished, and had mastered throughout the Vibhdslid
Sdstra (Pi-po-sha-lwi) of the Sarvastivfida school.
At this time Vasubandhu Bodhisattva was living. He
was seeking to explain that which it is beyond the power
BOOK iv.] MA-TI-PU-LO-MATIPURA. 193
of words to convey by the mysterious method (way) of
profound meditation.83 With a view to overthrow the
propositions of the masters of the Vibhashika school, he
composed the AWiidltarma-ktisha £dstra. The form of hi.-?
composition is clear and elegant, and his arguments are
very subtle and lofty.
Sanghabhadra having read this work, took his resolution
accordingly. He devoted himself during twelve years to
the most profound researches, and composed the Kin-slie-
pao-lun (KoshakaraJcd Rostra) w in 25,000 slokas, contain-
ing altogether 800,000 words. We may say that it is a
work of the deepest research and most subtle principles.
Addressing his disciples, he said, " Whilst I retire from
sight, do you, distinguished disciples,85 take this my ortho-
dox treatise and go attack Vasubandhu ; break down his
sharp-pointed arguments, and permit not this old man sf>
alone to assume the leading name."
Thereupon three or four of the most distinguished of his
disciples took the treatise he had composed, and went in
search of Vasubandhu. At this time he was in the country
of Cheka,87 in the town of Sakala, his fame being spread
far and wide. And now Saftghabhadra was coining there;
Vasubandhu having heard it, forthwith ordered (his du<-
) to prepare for removal (dress for tntr- '). His dis-
ciples having ( i • doubts, the most eminent
of them began to remonstrate with him, and said, "The
high qualities of our grt <• ml those of
former men of note, and at the present day your wisdom
is far spread and y all. Why, then, on
hearing the name of re you so f
° 1V/' xnm-uUii or dhy- * San ' have
been the teacher of Vanu
•«Or <.l«Cra(?).— Juli- n. Prota
See al ;'3<>3f., 30*. 1 1 i« probably
At. &, vol. xx. p. 212.
will be MXD that thin tranala. V nt, p. 206).
Cheka, see above, Book iv.
it in in agreement - xt and p. 165 ante,
'... L H
194 RECORDS OF WESTERN COUNTRIES. [HOOK IV;
and timid ? We, your disciples, are indeed humbled
thereat."
Vasubandlm answered, " I am going away not because I
fear to meet this man (doctor), but because in this country
there is no one of penetration enough to recognise the in-
feriority of Sangabhadra. He would only vilify me as if
my old age were a fault. There would be no holding him
to the sdstra, or in one word I could overthrow his
vagaries. Let us draw him to Mid- India, and there, in
the presence of the eminent and wise, let us examine into
the matter, and determine what is true and what is false,
and who should be pronounced the victor or the loser." M
Forthwith he ordered his disciples to pack up their books,
and to remove far away.
The master of 6dstras, Sarighabhadra, the day after ar-
riving at this convent, suddenly felt his powers of body
(hi, vital spirits) fail him. On this he wrote a letter, and
excused himself to Vasubandhu thus: "The Tatliupuu
having died, the different schools of his followers adopted
and arranged their distinctive teaching ; and each had its
own disciples without hindrance. They favoured those of
their own way of thinking; they rejected (persecuted)
others. I, who possess but a weak understanding, un-
happily inherited this custom from my predecessors, and
coming to read your treatise called the AbhidJiarma-kosha,
written to overthrow the great principles of the masters
of the Vibhashika school, abruptly, without measuring
my strength, after many years' study have produced this
kdstra to uphold the teaching of the orthodox school. My
wisdom indeed is little, my intentions great. My end is
now approaching. If the Bodhisattva (Vasulandlm], in
spreading abroad his subtle maxims and disseminating his
profound reasonings, will vouchsafe not to overthrow my
production, but will let it remain whole and entire for
posterity, then I shall not regret my death."
88 It will be seen again that this translation differs materially from
that of M. Julien.
BOOK iv.] MA -TI-PU-LO—MA TIPi'RA. 195
Then, selecting from his followers one distinguished for
his talents in speaking, he addressed him as follows : " I,
who am but a scholar of poor ability, have aspired to sur-
pass one of high natural talent. Wherefore, after my
approaching death, do you take this letter which I have
written, and my treatise also, and make my excuses to
that Bodhisattva, and assure him of my repentance."
After uttering these words he suddenly stopped, when
one said, " He is dead ! "
The disciple, taking the letter, went to the place where
Vasubandhu was, and having come, he spoke thus: " My
master, Saiighabadra, has died; and his last wor<i
contained in this letter, in which he blames himself for
his faults, and in excusing himself to you asks you not to
destroy his good name so that it dare not face the world."
Vasubandhu Bodhisattva, reading the letter and h>«>k-
ing through the book, was for a time lost in thou'/nt.
Then at length he addressed the disciple and said : " Sari-
ghabhadra, the writer of &> as a clever and ingeni-
ous scholar (inferior scholar). His reasoning powers (/»),
indeed, were not deep (*/<(>/'////), but his diction is some-
what (to the point)*0 If I had any u< overthrow
:,abha< Ira's ^tstra, I could do s«- . | as I place my
linger in my hand. As to his dying request made to me,
I greatly respect the expression of the difticulty he ac-
knowledges. But besides that, th- a why
I should observe his last wish, for in<i« •
illustrate the doctrines of my school, , !
will only change its name and call it 8lu< .
•a, £d8tra).*
disciple
•nastcr (Vasulmndltit) liad r. -mov. .
: but Dow hr has o;
• Or it m»y be complimentary, li-lim. It WM tranaUt
"hi* phraseology or oompoM
•i<mally elegant"
full-'0-jH-<a-»u>«Aitn-cAan. Ikal • . ... Jkx
196 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
to change the title; how shall we (the disciples of Sangka-
Ihadra) be able to suffer such an affront ? "
Vasubandhu Bodhisattva, wishing to remove all doubts*
said in reply by verse: "Though the lion-king retires
afar off before the pig, nevertheless the wise will know
which of the two is best in strength." 91
Sanghabhadra having died, they burnt his body and
collected his bones, and in a sttipa attached to the sang-
J/drdma, 200 paces or so to the north-west, in a wood of
Amra ^ (An-mo-lo) trees, they are yet visible.
Beside the Amra wood is a stdpa in which are relics of
the bequeathed body of the master of sdstras Vimala-
mitra (Pi-mo-lo-mi-to-lo).93 This master of sdstras was a
man of Kasmir. He became a disciple and attached
liimself to the Sarvastivada school. He had read a multi-
tude of sittras and investigated various Sdstras; he
travelled through the five Indies and made himself
tinted \\ith the mysterious literature of the three
ritii.k'ts. Having established a name and accomplished
his work, being about to retire to his own country, on his
way lu> pu-.sed near thejfttpaof Saiighabhadra, the master
. Tut ting his hand (on it),9* he sighed and said,
" This master was truly distinguished, his views pure and
eminent. After having spread abroad the great principles
(of his faith), he purposed to overthrow those of other
schools and lay firmly the fabric of his own. Why then
should his fame not be eternal ? I, Vimalamitra, foolish
as I am, have received at various times the knowledge
of the deep principles of his departed wisdom ; his dis-
tinguished qualities have been cherished through succes-
sive generations. Vasubandhu, though dead, yet lives in
the tradition of the school. That which I know so per-
fectly (ouyht to le preserved}. I will write, then, such
sdstras as will cause the learned men of Jam! udvipa to
91 From the Jdtaka of the lion and w In Chinese, Won hau yau, "spot-
the pig who rolled himself in filth, less friend."
Fau-h,,!!, Ten JMnkas, p. 65. w "On his heart."— Julien.
a- Mango trees — Manyijcra indica.
BOOK iv.] MA-TI-PU-LO—MATIPURA. 197
forget the name of the Great Vehicle and destroy the
fame of Vasubandhu. This will be an immortal work,
and will be the accomplishment of my long-meditated
design."
Having finished these words, his mind became confused
and wild ; his boastful tongue heavily protruded,05 whilst
the hot blood flowed forih. Knowing that his end was
approaching, he wrote the following letter to signify his
/mice: — "The doctrines of the Great Vehicle in the
f Buddha contain the final principles.96 Its renown
may fade, but its depth of reason is inscrutable. I fool-
dared to attack its distinguished teachers. The
:d of my works is plain to all. It is for this I
die. Let me address men of wisdom, who may learu
from my example to guard well their thoughts, and not
give way to the encouragement of doubts." Then the
great earth shook again as he gave up life. In the place
where he died the earth opened, and there was produced
.t ditch. His disciples burnt his body, collected his
bones, and raised over them (a sldpa)?7
At this time there was an Arhut who, having witnessed
his death, sighed and exclaimed, "What unhappiness !
what sufi :.iis master of tiastraft yielding
to his feelings and maintaining his own views, abusing
the 0 ;.as fallen into the deepest
W)!"
On the north-west frontier of this country, on the.
eastern shore of the : <>; M
yu-lo;98 it is about 2O li in circuit. 1
very numerous. The pure streams - : >un-l
it on every side; it produces
pure ;ous vase
* The text ha* "fire tongue*. > V
i< </. kxnuctooi -T ln-.t^ini:. the original.
< may aUoDe rendered, "the "That b Mayapurm, <
BiMtenvt! he doctrine* of dwira. It !• n «\\ <>n •!.•
le declare the final bank
rtra.
198 RECORDS OF WESTERN COUNTRIES. [BOOK m
and standing by the Ganges river, is a great Deva
temple, where very many miracles of divers sorts are
wrought. In the midst of it is a tank, of which the
borders are made of stone joined skilfully together.
Through it the Ganges river is led by an artificial canal.
The men of the five Indies call it " the gate of the Gangfi
river."99 This is where religious merit is found and sin
effaced. There are always hundreds and thousands of
people gathered together here from distant quarters to
bathe and wash in its waters. Benevolent kings have
founded here " a house of merit" (7V ////".*//<?.). This
foundation is endowed with funds for providing choice
food and medicines to bestow in charity on widows and
bereaved persons, on orphans and the destitute.
Going north from this 300 li or so, we come to P'o-lo-
hih-mo-pu-lo country (Hrahmapura).
FO-LO-HIII-MO-PU-LO (BRAHMAPURA).
This kingdom100 is about 4000 li in circuit, and surrounded
on all sides by mountains. The chief town is about 20 li
round. It is thickly populated, and the householders are
rich. The soil is rich and fertile ; the lands are sown and
reaped in their seasons. The country produces teou-shih
(imtiir riytju-r) and rock crystal. The climate is rather
cold ; the people are hardy and uncultivated. Few of the
people attend to literature — most of them are engaged in
commerce.
The disposition of the men is of a savage kind. There
are heretics mixed with believers in Buddha. There are
five sanyhdrdmas, which contain a few priests. There are
ten Deva temples, in which persons of different opinions
dwell together.
This country is bounded on the north by the great
99 Gans&dwfira. The canal still 10° Cunningham identifies Brah-
exists ; the present name, Hari- mapura with British Garhwul and
(1 \vfira, means the gate of Hari or Kumaun (Anc. Gcoy. of India, p.
Vishnu: this is a comparative!}' 356).
modern name (Cunningham, p. 353).
BOOK iv.] KIU-PI-SHWONG-NA—GOVISANA. 199
Snowy Mountain.-, in the midst of which is the country
called Su-fa-la-na-kiu-ta-lo (Suvarnagotra).101 From this
country comes a superior sort of gold, and hence the
name. It i« extended from east to west, and contracted
from north to south. It is the same as the country of the
•Til women." 102 For ages a woman lias been the
ruler, and so it is called the kingdom of the women. The
husband of the reigning woman is called king, but he
knows nothing about the aflairs of the state. The men
manage ill- wars and sow the land, and that is all. The
land produces winter wheat and much cattle, sheep, and
horses. The climate is extremely cold (icy). The people
are hasty and impetuous.
On the eastern side this country is bordered by the
om (Tibet), on the west by San-po-ho (Sampaha or
i :) ), on the north by Khotan.
Going south-east from Ma-ti-pu-lo 400 li or so, we come
to the country of Kiu-pi-shwong-na.
Kir-I'I-SHWONONA
This kingdom 10S is about 2000 li in circuit, and the
capital about 14 or 15 li. It is naturally strong, In iiu
fenced in with crags and precipices. The population is
numerous. We find on every side flowers, and groves, and
succeeding each other in regular order. The
climate and the products resemble those < iw-lo.
The manners of the people are pure and honest.
M Chinese A'm-,A,\ "golden Book xL See also Yule's Marco
1M..W it is • <»7.
Sail i* •''"• west viiana.
> Cunningham in satisfied
called also the kingdom <>f furl n- i reprv-
eaut tl. to the
'.ih does not
SuvarnRg6tra mention try, but reckons
placed on th<
r.r.iliti..ii.-;r.i. in a south-casi
193 There in a coin -tance mil
Udiii- it n. in, •••! i •• II; . ., 1' i. ui ; ;;i r..ir-( I.
200 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
are diligent in study and given to good works. There
are many believers in false doctrine, who seek present
happiness only. There are two sanghdrdmas and about
100 priests, who mostly study the Little Vehicle. There
are thirty Deva temples with different sectaries, who con-
gregate together without distinction.
Beside the chief town is an dA aaiighdrdma in which is
a sldpa built by King Asuka. It is about 200 feet high;
here Buddha, when living, preached for a month on the
most essential points of religion. By the side is a place
where there are traces of the four past Buddhas, who sat
and walked here. At the side of this place are two small
Mpas containing the hair and nail-parings of Tathagata.
They are about 10 feet high.
Going from this south-east about 400 li, we come to the
country of '0-hi-chi-ta-lo (Ahikshetra).
'0-Hi-cni-TA-LO (AIIIKSHETIIA).
This country 104 is about 3000 li in circuit, and the
capital about 17 or 1 8 li. It is naturally strong, being
Hanked by mountain crags. It produces wheat, and there
are many woods and fountains. The climate is soft and
agreeable, and the people sincere and truthful. They love
religion, and apply themselves to learning. They arc
clever and well informed. There are about ten sanykd-
rdmas, and some 1000 priests who study the Little Vehicle
of the Ching-liang school.105
There are some nine Deva temples with 300 sectaries.
They sacrifice to tsvara, and belong to the company of
" ashes-sprinklers " (Pas*upatas).
Outside the chief town is a Xaga tank, by the side of
which is a stdpa built by As*6ka-raja. It was here the
104 Ahikshctra, Ahikshatra, or vol. i. p. 747 ; Wilson's Visit, -pur.
Ahichchhatra, a place named in the (Hall's ed.), vol. ii. p. 161.
Mahdbharata, i. 5515,6348; Hart- 1('5 In the text nany is a mistake
raihfa, 1114; Panini, iii. I, 7. It for chiny, but the school is properly
was the capital of North P/lnchala the Saiiiinatiya school,
or Rohilkhai.fi. Lasstn, h,d. Alt.,
BOOK iv.] PI-LO-SHAN-NA—VIRASANA. 201
Tathagata, when in the world, preached the law for the
sake of a NAga-raja for seven days.100 By the side of it
are four little st-upas ; here are traces where, in days gone
by, the four past Buddhas sat and walked.
From this going south 260 or 2/0 li, and crossing the
•s river, proceeding then in a south-west direction,
we come to Pi-lo-shan-na (Virasana) country.
Tl-LO-SHAX-XA VlKASANA ?)
This country 107 is about 2000 li in circuit. The capital
town about 10 li. The climate and produce are the same
:is those of Ahikshetra. The habits of the people arc
violent and headstrong. They are given to study and the
arts. They are chielly heretics (attaclied in faith to liercsy);
there are a few who believe in the la\v of Buddha. ]
are two saiiyhdrdmas with about 300 priests who attach
themselves to the .study of the Great Vehicle. There are
i temples occupied by sectaries of different prr-
suasions.
In the middle of the chief city is an old saiujluli--
within which is a sfiijm, which, although in ruins, is still
rather more than 100 feet high. It was built by Asoka-
] :i in the world in old days, preached
here for seven days on th-- II'- Xkaiulha-
dltdto ><ia Sdlra1).lw By th<- sM<« of ii a:
106 The old story coi
tliiH place was that KAja Adi was* t ;
tMiuid by Drdna sleeping un<l« r th<- f« \v mill * n.
JOO or
.li.itra (tcrpcnt C(in<>}>i/). 2~Q It— alx>ut 50 mile*. General
1 Cunningham says 23 t
i full account i-nt <>u his Map x. the distant
! its present c»M<ii- :
«: Cunningham, .1" -.>6, n. I)P
, c/ hiii,n. thi^
to Viraxana. :i-)iain / ..i/' p-pruMcnts tkatuUia-iUul ;
i tlnuia,
•* to the south of
202 RECORDS OF WESTERN COUNTRIES. [BOOK ivi
traces where the four former Buddhas sat and walked in
exercise.
Going hence south-east 200 li or so, we corne to the
country ofKie-pi-tha (Kapitha).109
KIE-PI-TIIA (KAPITHA).
This country110 is about 2000 li in circuit, and the capital
20 li or so. The climate and produce resemble those of
Pi-lo-shan-na. The manners of the people are soft and
agreeable. The men are much given to learning. There
are four sanyhdrdmas with about 1000 priests, who study
the Ching-liang (Sammatiya) school of the Little Vehicle.
There are ten Deva temples, where sectaries of all persua-
sions dwell. They all honour and sacrifice to m Mahi-s-
vura (Ta-tseu-t'sai-tien).
To the east of the city 20 li or so is a great sanylidrdma
of beautiful construction, throughout which the artist has
exhibited his greatest skill. The sacred image of the holy
form (of Buddha) is most wonderfully magnificent. There
are about 100 priests here, who study the doctrines of the
Sammatiya (Ching-liang) school. Several myriads of "pure
mi'ii " (religious laymen) live by the side of this convent.
Within the great enclosure of the sanghdrdma there are
three precious ladders, which are arranged side by side from
north to south, with their faces for descent to the east-
This is where Tathagata came down on his return from
the Trayastrimsas heaven.112 In old days Tuthagata, going
up from the " wood of the conqueror" (Shing-lin, Jetavana),
1(19 "Written formerly S«1ng-kia-she Varaha Mihira was probably edu-
Saukasya. cated at Kapitha.
"" This corresponds with the m I translate sz' by "sacrifice,"
pn-srnt Saukisa, the site of which because of the curious analogy with
was discovered by General Cunning- words of the same meaning used in
ham in 1842. It is just 40 miles this sense in other languages (com-
(200 li) south-east of Atranji. The pare the Greek iroitw ; Lat. sacra
name of Kapitha has entirely dis- facerc; Sansk. kri, &c. ) It mav
appeared, although there is a trace mean simply "to worship" or
of it in a story referred to in Arch, "serve."
.*»•»»•». of /»dia, vol. i. p. 271, n. Dr. 112 This story of Buddha's descent
Kern thinks that the astronomer from heaven is a popular one among
BOOK iv.] K IE-PI- THA -KA PI Til A . 203
ascended to the heavenly mansions, and d\velt in the
Saddharma Hall,113 preaching the law for the sake of
his mother. Three months having elapsed, bein
sirous to descend to earth, Sakra, king of the ]>eva>.
exercising his spiritual power, erected these precious
ladders. The middle one was of yellow gold, the left-
hand one of pure crystal, the right-hand one of white
silver.
Tathiigata rising from the Saddharma hall, accom-
panied by a multitude of Devas, descended by the
middle ladder. Maha-l'rahma-raja (Fan), holding a
white chdmara, came down by the white ladder on the
right, whilst Sakra (Shi), king of !).'• veiidra), hold-
ing a precious canopy (parasol), descended by the r:
ladder on the left. Meanwhile the company of Devas in
the air scattered flowers and chanted their praises in his
honour. Some centuries ago the ladders still existed in
their original position, but now they have sunk into the
earth and have disappeared. The neighbouring ]>:
grieved at not having s-rn them, built up of bricks and
chased stones ornamented with jewels, on the an
foundations (three ladders) resembling the old nn<->. Tht-v
are about 70 feet high. Above them tln-y have built a
•' in which is a stone image of liuddha, and on
either side of this i< a ladder with the figures of l.rahma.
and Sakra, just as they appear. -,1 \vl. Qg ;,•
accompany Buddha in his drs •
On the outside of the vihrint, but clos-- then-
is a stone column about 70 f«-et high which d by
a purple colour. and shinin-
as if with moisture. The su did finely
is a lion >ittin-4 on his i.auiu •'..
described by Fa lium..-.
l.ian (cap. x\ nt- -I ] . 279.
Scrp. I!
I'.harh' i. three heaven
-
204 RECORDS OF WESTERN COUNTRIES. [BOOK iv.
facing the ladder. There are carved figures inlaid,115 of
"wonderful execution, on the four sides of the pillar and
around it. As men are good or bad these figures appear
on the pillar (or disappear).
Beside the precious ladder (temple), and not far from it,
is a shlpa where there are traces left of the four past
Buddhas, who sat and walked here.
By the side of it is another stdpa. This is where Tatha-
gata, when in the world, bathed himself. By the side of
this is a vihdra on the spot where Tathagata entered
Samddhi. By the side of the vihdra there is a long
foundation wall 50 paces in length and 7 feet high ; this
is the place where Tathagata took exercise.116 On the
spots where his feet trod are figures of the lotus flower.
( )n the right and left of the wall are (tico) little stdpas,
erected by Sakra and BrulniKVifiju.
In front of the stdpas of £akra and Brahma is the
place where Utpalavarna (Lin-hvva-sih) the Bhikshuni,117
wishing to be the first to see Buddha, was changed into a
Chakravartin-raja when Tath&gata was returning from the
]-uhice of Isvara Peva to Jambudvipa. At this time Sub-
huti (Su-pu-ti),118 quietly seated in his stone cell, thought
thus with himself: "Now Buddha is returning down to
dwell with men — angels lead and attend him. And now
why should I go to the place ? Have I not heard him
declare that all existing things are void of reality ? Since
this is the nature of all tilings, I have already seen with
rendered by Julien "lying down" 117 The restoration to Utpalavarna
(couchant), but it appears to mean is confirmed by Fa-hian's account
'• sitting on his heels or haunches ; " (c. xvii.) Julien had first Pundarika-
but in either case the position of the varua, which he afterwards altered
animal would differ from that of the to PadmavatL
standing elephant discovered by 118 Subhuti is the representative
General Cunningham at Sankisa of the later idealism of the Buddhist
(Arch. Survey, vol. i. p. 278). creed. He is the mouthpiece for
5 Teau low, vid. Med. sub loc. arguments put forth in the Prdjfui
116 There was a similar stone path Pdramita works (the VajradikMikA >.
at Ndlanda with lotus flowers carved to show that all things are unreal, the
on it. (See I-tsing and Jour. R. As. body of the law (dharmakdyd) being
i&c., N.S., vol. xiii. p. 571). the only reality.
BOOK iv.] KIE-PI-TIIA—KAP1THA. 205
my eyes of wisdom the spiritual (/#) body of liud-
•19
At this time Utpalavaina r.hiksliuni, being anxious to
be the first to see Buddha, was changed into a Cliakra-
vartin monarch, with the seven gems1'20 (ratndni) accom-
panying her, and with the four kinds of troops to escort
ami defend her. Coming to the place where the lord of
the world was, she reassumed her form as a IMiikshuni,
on which Tathagata addressed her and said: "You are
not the first to see me ! Subhuti (Chen-hien), compre-
hending the emptiness of all things, he has beheld my
:;ual body (ilharmakdya)" m
Within the precinct of the sacred traces miracles are
constantly exhibited.
To the south-east of the great stdpa is a Na-a tank.
He defends the sacred traces with care, and being thus
spiritually protected, one cannot regard them lightly.
I may effect their destruction, but no human power
can do so. Going north-west from this less that 200 li,
we come to the kingdom of Kie-po-kio-she (Kanya-
kubja).
'"This differs somewhat from 1;0 For tlu- S,-\vn Precious Things
Julien'p version. He giv, - " j.- mo belonging to a wheel Mr
Kuis attach<5 rf la nature de toutes Se'nart, IM Lfjendc <•'
l)ut it appears to me that c. I.
the construction is chu-fd-»in-/-8hi. 1!1 For an account of the thr. •«-
iturt.- of thinu's (fa (ll«ir»ia) bodies «>f all tin- liudclhas, >-
thus (*/ii), therefore I hav«- As. .V., N.S., \ol. xiii. p. 555.
already seen.
OF BOOK IV.
( 206 )
BOOK V.
Contains the following countries:— (i) K ie-jo-Ho-she-kml _; (2) '0-yu-t'o;
(3)'0-ye-mu-k'ie; (4) Po-lo-ye-kia ; (5) Kiao-sliang-mi ; (6) Pi-
su-kla.
KlE-JO-KIO-SHK-KW6 (IvANYAKUBJA).
THIS kingdom is about 4000 li in circuit ; the capital,1 on
the west, borders on the river Ganges.2 It is about 20 li
in length and 4 or 5 li in breadth. The city has a
dry ditch 8 round it, with strong and lofty towers facing
one another. The flowers and woods, the lakes and ponds,4
bright and pure and shining like mirrors, (are seen on every
.s/Wr). Valuable merchandise is collected here in great
• quantities. The people are well off and contented, the
houses are rich and well found. Flowers and fruits abound
in every place, and the land is sown and reaped in due
seasons. The climate is agreeable and soft, the manners
1 The capital, Kanyiikubja (Kie-jo- ham, Anc. Geoy. of ///</., p. 380).
kio-she-kwo), now called Kanauj. This is probably the part alluded to
The distance from Kapitha or San- by Hiuen Tsiang in the context. It
kisa is given by Hiiu-n Tsiang as is triangular in shape, and each side
somewhat less than 200 li, and the is covered by a ditch or a dry nala,
bearing north-we.st. There is a as stated in the text. Fa-hi an places
mistake here, as the bearing is south- Kanauj 7 yojanas south-east of Sam-
rust, and the distance somewhat less kisa.
than 300 li. Kanauj was for many a That is, borders or lies near the
hundred years the Hindu capital of western bank of the Ganges. Julien
Northern India, but the existing re- translates it, "is near the Ganges."
mains are few and unimportant. 3 The reference seems to be to the
Kanauj is mentioned by Ptolemy (lib. inner or fortified portion (citadel) of
vii. c. 2, 22), who calls it Kavvyifa. the capital city. Julien translates
The modern town occupies only the as if it referred to all the cities. The
north end of the site of the old city, symbol hwang means "a dry ditch.''
including the whole of what is now 4 Or the ponds only.
called the Kilah or citadel (Cunning-
BOOK v.] KIE-JO-KIO-SHE-KWO—KANYjKUBJA. 207
of the people honest and sincere. They are noble and
gracious in appearance. For clothing they use ornamented
and bright-shining (fairies). They apply themselves
much to learning, and in their travels are very much
given to discussion6 (<> >>s suljccts). (Tlwfame of]
their pure language is far spread. The believers in Uuddliu
and the heretics are about equal in number. There are
some hundred saiiijhdrdmas with 10,000 priests. They
study both the Great and Little Vehicle. There are 200
i temples with several thousand followers.
The old capital of Kanyakubja, where men lived for a
long time, was called Kusumapura.6 The king's nam
]>ralimadatta.7 His religious merit and in former
births entailed on him the inheritance of a literary and
military character that caused his name to be widely
reverenced and feared. The whole of Jambudvipa re-
sounded with his fame, and the neighbouring pr<>\
were filled with the knowledge of it. He had 1000 sons
famed f>>r wisdom and courage, and 100 daughters of
singular grace and beauty.
At this time there was a \\\A\\ living on the
the Ganges river, who, having entered a condition »>f
ecsta.- .is spiritual power passed several in
of years in this condition, until his form became i:
decayed tree. Now it happened that some wan-i
birds hav :ubled in a Hock near this spot, <>:
them let drop on the shoulder (of //
I ) fruit, which grew up, and throng'.,
•wint* : -d him a welcome protection and
After a succession of years he awoke from his ecstasy.
rose and desired to get rid of the tree, l»u:
injure the nests of nine,
* Thin passage, which is contact r arguments, is wide-sprawl
teems t k'<»»>g about or renowned.
hera and there to discuss questions « Kru-»umo-p<i lo, in Chinese
.
dUcourses, i.c., the clearness
given."
208 RECORDS OF WESTERN COUNTRIES. [BOOK v.
extolling his virtue, called him "The great-tree (Mahfi-
vrlksha) Rlshi." The Rlshi gazing once on the river-bank
as he wandered forth to behold the woods and trees, sa\v
the daughters of the king following one another and
gambolling together. Then the love of the world (the
world of desire — Kdmadhdtn), which holds and pollutes the
mind, was engendered in him. Immediately he went to
Kusumapura for the purpose of paying his salutations to
the king and asking (for his daughter).
The king, hearing of the arrival of the Rlshi, went him-
self to meet and salute him, and thus addressed him gra-
ciously : " Great Rlshi ! you were reposing in peace — what
has disturbed you ? "8 The Rlshi answered, " After having
reposed in the forest many years, on awaking from my
trance, in walking to and fro I saw the king's daughters ;
a polluted and lustful heart was produced in me, and now
I have come from far to request (one of your daughters in
marriage).
The king hearing this, and seeing no way to escape,
said to the Rlshi, " Go back to your place and rest, and
let me beg you to await the happy period." The Rlshi,
hearing the mandate, returned to the forest The king
then asked his daughters in succession, but none of them
consented to be given in marriage.
The king, fearing the power of the Rlshi, was much
grieved and alllicted thereat. And now the youngest
daughter of the king, watching an opportunity when the
king was at liberty, with an engaging manner said, " The
king, my father, has his thousand sons, and on every side
his dependents 9 are reverently obedient Why, then, are
you sad as if you were afraid of something ? "
The king replied, " The great-tree-Rlshi has been pleased
to look down on you10 to seek a marriage with one of you,
8 Or it may be rendered, " What tion ; he could not, therefore, use
outward matter has been able to the words as if expostulating with
excite for a while the composed pas- him.
pious of the great Rlshi ? " It does 9 His ten thousand kingdoms,
not seem probable that the king was 10 That is, on the daughters gene-
acquainted with the Rlshi's inten- rally.
BOOK v.] KIE-JO-KIO-SIIE-KWO-KANYAKUBJA. 209
and you have all turned away and not consented to comply
with his request. Now this Rlshi possesses great power,
and is able to bring either calamities or good fortune. If
he is thwarted he will be exceedingly angry, and in his
displeasure destroy my kingdom, and put an end to our
religious worship, and bring disgrace on me and my an-
cestors. As I consider this unhappiness indeed I have
much anxiety."
The girl-daughter replied, " Dismiss your heavy grief ;
ours is the fault. Let me, I pray, in my poor person
promote the prosperity of the country."
The king, hearing her words, was overjoyed, and ordered
his chariot to accompany her with gifts to her marriage.
Having arrived at the hermitage of the Rlshi, he offered
his respectful greetings and said, " Great Rlshi I since you
condescended to fix your mind on external things and to
regard the world with complacency, I venture to offer you
my young daughter to cherish and provide for you '
and sweep)" The Rlshi, looking at her, was <; i, and
said to the king, u You despise my old age, surely, in offer-
ing me this ungainly thin IT."
The king said, "I asked all my daughters in succes-
sion, but they were unwilling to comply with your re-
quest : this little oae alone offered to serve you."
The Rlslii was extremely angry, and uttered this curse
(evil charm), saying, "Let the ninety-nine girls (who
refused me) this moment become hump-backr
thus deformed, they will find no one to marry th-
all the world." vin^ seat a mes
haste, found that already tln-y had become <
From this time the town had this « ie of the
Kuih-niu-tbing (E ;"ju)» *•*•» "city of tho
the VaiSya11 caste. His name
11 The Pvnlmu refer this utory t.. " VaKya i* here, perhapt, th«
the curse of the M«e Vaya on the name of a RAjput clan thai* or
hundred daughter, of Kuaanabh*. VaUa), not the mercantile cla** or
I. 0
2io RECORDS OF WESTERN COUNTRIES. [BOOK v.
is Harshavardhana (Ho-li-sha-fa-t'an-na).13 A commis-
sion of officers hold the land. During two generations
there have been three kings. (The king's) father was called
Po-lo-kie-lo-fa-t'an-na (Prabhakaravardhana) ; u his
elder brother's name was Kajyavardhana (Ho-lo-she-fa-
t'an-na).16
Kajyavardhana came to the throne as the elder
brother, and ruled with virtue. At this time the king of
Karnasuvarna (Kie-lo-na-su-fa-la-na),16 — a kingdom' of
Eastern India — whose name was Sa^angka (She-shang*
kia),17 frequently addressed his ministers in these words:
" If a frontier country has a virtuous ruler, this is the
iinhappiness of the (mother) kingdom." On this they
asked the king to a conference and murdered him.
The people having lost their ruler, the country became
desolate. Then the great minister Po-ni (Bhandi),18 whose
caste among the Hindus (Cunning-
ham, op. cit., p. 377). I'.aiswara, the
country of the Bais Rajputs, ex-
tends from the neighbourhood of
Lakhnau to Khara MAnikpur, and
thus i-ompi-i-'-s m-arly the whole of
Southern Omlh u'6.)
13 In Chinese. Hi tsang, " increase
of joy." This is the celebrated
Siladi'tya Harshavardhana, whose
ivi.u'n (according to Max Mu'ller,
Jnd. Ant., vol xii. p. 234) began
610 A.D. and ended about 650 A.I).
Others place the beginning of his
;ulier, 606 or 007 A.l>.
IK-IK hill's lutaln/ne, Int., p. xli.)
Jl<- was the founder of an er.
Inii-flui) formerly used in various
parts of North India. Benclall,
<>p. cit.. Int., p. xl. ; Hali'
firit'I'itt't, pp. 51 f. ; Jour. Bom. B.
R. As. &oc., vol. x. pp. 38 ff. ; Jnd.
Ant., vol. vii. pp. 190 tf ; Reinaud,
Ft-Qijm. Arab, ct Pcrs., p. 139.
14 In Chinese, Tso kwong, to cause
brightness. The symbol p'o is
omitted in the text.
15 In Chinese, Wang tsang, kingly
increase.
w In Chinese. Kin 'rh, "gold-ear."
The town of Ranjamati, 12 miles
north of Murshidabad, in Bengal,
stands on the site of an old city
called Kurusona-ka-gadh, supposed
to be a Bengali corruption of the
name in the text. — /. A». N. //</<;/.,
vol. xxii. pp. 281 f. ; /. R. As. 6'..
N.S., vol. vi. p. 248; Jnd. Ant., voh
vii. p. 197 n.
17 In Chinese, Yueh, the moon.
This v.i I N;uvndra_,nipt;i,
kini,' of (iauda or Bengal.
18 Julii n rottora Po-ni to I»aui. In
Chinese it is equal to Pin-liu, " dis-
tiiiLrui.-hed." liana, the well-knuwn
author of the Htonkackarita, in-
forms us that his name was Bha-ndin.
He is referred to in the preface to
Boyd's \<"<>/''tn<tii>((t. l-t>inur relates
that Siladitya kept all the best
writers, especially poets, at his court,
and that he (the king) used to join in
the literary recitals ; among t ;
that he would assume the part of
•Jinmtaviihana Bodhisattva, and
transform himself into a Na^a
amid the sound of song and instru-
mental music. Nan hoc, § 32, k. iv.
p. 6. Now Jimutavahana (Sking yun,
"cloud chariot") is the hero of the
X Mjdnanda. The king Sri Har-
shadcva, therefore, who is mentioned.
BOOK v.j S1LAD1TYA OF KAXA TJ. 211
power and reputation were high and of much weight, ad-
dressing the assembled ministers, said, " The destiny of
the nation is to be fixed to-day. The old king's son is
dead : the brother of the prince, however, is humane and
ionate, and his disposition, heaven-conferred, is duti-
ful and obedient. Because he is strongly attached to his
family, the people will trust in him. I propose that he
.e the royal authority: let each one give his opinion
on this matter, whatever he thinks." They \\vre all
agreed on this point, and acknowledged his conspicuous
qualities.
• On this the chief ministers and the magistrates all ex-
horted him to take authority, saying, " Let the royal
prince attend ! The accumulated merit and the con-
spicuous virtue of the former king were so illustrious as
to cause his kingdom to be most happily governed. When
.3 followed by Kajyavardhana we thought he would
end his years (as king); but owing to the fault of his
ministers, he was led to subject his person to the hand of
his enemy, and the kingdom has suffered alllic-
tion ; but it is the fault of your ministers. The opinion of
the people, as shown in their songs, proves their real sub-
mission to your eminent qualities, la-iirn, then.
glory over the land; conquer the enemies o; :aily ;
out the insult laid on your kingdom .
of your illustrious fa: -at will your n:-
such a ca-r. We pray you reject not our prayer."
The prince i
responsible office ft] with diilimlties.
ious consideration,
myself, I am indeed of small e;
Mtheanth' he Ratndralt < *, wa« DhAvnka, onc.of
:m.l t! ,<*o, b SlUditya of thepoeUr^
Kanauj ; ni l»t Bat* t
king him* Jtttalannild wan
the part of the hero during the per- al»o the work of the poet-
re of the NfyAnanda. The Hanhft'i court. A fat-act, Ju\, p.
real author, however, 1'rofeMor 197.
212 RECORDS OF WESTERN COUNTRIES. [BOOK r.
and brother are no more, to reject the heritage of the
crown, that can bring no benefit to the people. I must
attend to the opinion of the world and forget my own in-
sufficiency. Now, therefore, on the banks of the Ganges
there is a statue of Avalokitesvara Bodhisattva which has
evidenced many spiritual wonders. I will go to it and
ask advice (request a response)." Forthwith, coming to the
spot where the figure of the Bodhisattva was, he remained
before it fasting and praying. The Bodhisattva recognis-
ing his sincere intention (heart), appeared in a bodily form
and inquired, " What do you seek that you are so earnest
in your supplications ? " The prince answered, " I have
sullVred under a load of affliction. My dear father, in-
deed, is dead, who was full of kindness ; and my brother,
humane and gentle as he was, has been odiously murdered.
In the presence of these calamities I humble myself as
one of little virtue ; nevertheless, the people would exalt
me to the royal dignity, to fill the high place of my illus-
trious father. Yet I am, indeed, but ignorant and foolish.
In my trouble I ask the holy direction (of the Lvdhis-
otto*)"
The Bodhisattva replied, "In your former existence you
lived in this forest as a hermit (a forest mendicant),19 and
by your earnest diligence and unremitting attention you
inherited a power of religious merit which resulted in your
birth as a king's son. The king of the country, Karnasu-
varna, has overturned the law of Buddha. Now when
you succeed to the royal estate, you should in the same
proportion exercise towards it the utmost love and pity.20
If you give your raind to compassionate the condition of
the distressed and to cherish them, then before long you
shall rule over the Five Indies. If you would establish
your authority, attend to my instruction, and by my
19 " A forest mendicant " is the wild or desert spot near the Ganges,
translation of Am va Bhikshu (Ian- w So I understand the passage as
yo-pi-tSu). It would appear from relating to a corresponding favour to
the text tliat the place where this the law of Buddha, in return for the
statue of Avalokitesvara stood was a persecution of Sasangka.
BOOKV.] SILADITYA OF KAXAL'J. 213
secret power you shall receive additional enlightenment,
so that not one of your neighbours shall be able to triumph
over you. Ascend not the lion-throne, and call not your-
self Mahaiaj,
Having received these instructions, he departed and
:ued the royal ofti <-. !!•' called himself the King's
IvuinaraV, his title was Siladitya, And nu\v he com-
manded his ministers, saying, "The enemies of my brother
unpunished as yet, the neighbouring countru
brought to submission; while this is so my right hand
shall never lift food to my mouth. Therefore do you,
people and officers, unite with one heart and put out your
strength." Accordingly they assembled all the soldiers of
the kingdom, summon > lasters of arms (cJi't/njriiiti*.
rs of tJie art of fiyhting}. They had a bodv of
5000 elephants, a body of 2000 cavalry, and 50,000 foot-
soldiers. He went from east to west subduing all who
not obedient; the elephants were not unharnessed
nor the soldiers unbelted (unhcl meted}. After six
lie had subdued the Five Indies. Having thu^
his territory, he increased his forces ; he had 60,000 war
elephants and IOO,OOO cavalry. After thirty years \\\< arms
••d, and he governed everywhere in petM, 11" then
-1 This appears to be the advice account of hi* vict Ulitva.
«>r din icularly (see (See Cunningham, ArcJt.
li. At. &*., I xv. ].. ].. 281 ; lini. Ant., vol. vii. j
3j4)— 219, Ac.) I may here pcrhaj*
fi shing me taeu che tso observe that I taing, the Chine«e pil-
ing ta wang che ho. g^^ notiowi },: t to a great
i of K:i-.t.
it if thia advice \ rija-
by my mystoriou* bhritv.i
num), ahall be Chandraditya, elder br
added t t.nppinfv) of light, ramAditya, the grand* •; .
h.» that ighbouring king- Vallabha, the conqueror of Sri Mar
clums then »hall be no one strong »>
enough to redrt (yourarmj)." HtlA N
- fact, conquer the wh« ^ jfmm
i a, and wan only checked !••• 1. I2a).
in the '••ilikfeu (the Pula- I Uin^r
kAtfu-f iang, book .« a poet who had Certified the
jro\ whoM title appear* to have Vetftuitani Ji
bern Param&ivara, given him on
214 RECORDS OF WESTERN COUNTRIES. [BOOK V.
practised to the utmost the rules of temperance,22 and
sought to plant the tree of religious merit to such au
extent that he forgot to sleep or to eat. He forbade the
slaughter of any living thing or flesh as food throughout
the Five Indies on pain of death without pardon. He built
on the banks of the river Ganges several thousand sttipas,
each about 100 feet high ; in all the highways of the towns
and villages throughout India he erected hospices,23 pro-
vided with food and drink, and stationed there physicians,'-*
with medicines for travellers and poor persons round about,
to be given without any stint On all spots where there
were holy traces (of Buddha) he raised sahghdrdmas.
Once in five years he held the great assembly called
Mu/.-tiha. He emptied his treasuries to give all away in
charity, only reserving the soldiers' arms, which were unlit
to give as alms.-3 Every year he assembled the Sramanas
from all countries, and on the third and seventh days he
bestowed on them in charity the four kinds of alms (viz.,
food, drink, medicine, clothing). He decorated the throne of
the law (the pulpit] and extensively ornamented (arranged)
the oratories.20 He ordered the priests to carry on discus-
sions, and himself judged of their several arguments,
whether they were weak or powerful. He rewarded the
good and punished the wicked, degraded the evil and
promoted the men of talent. If any one (of the priests)
walked according to the moral precepts, and was dis-
tinguished in addition for purity in religion (reason), he
himself conducted such an one to " the lion-throne" and
received from him the precepts of the law. If any one,
though distinguished for purity of life, had no distinction
-• Temperate restrictions ; but/urn "physicians and medicines."
is difficult in this sense. -5 The expression in the text is
-3 Punyasalas — Tisinfj-leu, pure Tan-she, which, as Julien has <>)>-
lodging houses, or choultries. served, is a hybrid term for giving
-4 There is an error in the text, as away in ddna, or charity,
pointed out by Julien, n. 2. The -B The expression may refer to
text may mean he placed in these mats or seats for discussion or for
buildings " doctor s medicines," or religious services.
BOOKV.] SILADITYA OF KAXAUJ. 215
for learning, he was reverenced, but not highly honoured.
If any one disregarded the rules of morality and was no-
torious for his disregard of propriety, him he banished
from the country, and would neither see him nor listen to
him. If any of the neighbouring princes or their chief
ministers lived religiously, with earnest purpose.and aspired
to a virtuous character without regarding labour, he led
him by the hand to occupy the same seat with himself,
and called him "illustrious friend ;" but he disdained to
look upon those of a different character. If it was neces-
sary ; -t state business, he employed couriers who
continually went and returned. If there was any in
larity in the manners of the people of the cities, he
amongst them. Wherever he moved he dwelt in a ready-
building-7 during his sojourn. During the exces-
ains of the three months of the rainy season he would
not travel thus. Constantly in his travelling-palace he
would provide choice meats for men of all sorts of reli-
5 The Buddhist priests would be perhaps a thou-
sand ; the Brahmans, five hundred. II<- divided each day
into three port: as, During the first he occupied hi HIM- If
on matters of government ; during the second he practised
himself in religious devotion (merit) without interrup-
tion, so that the day was not sufficiently long. When I '-'
ved the invitation of Kumaru-iaj a, I said I would
go f ni : n MagauhatoK L At this time Siladitya-
\vas visiting different parts of his empire, and found
:;0-ou-ki-l«>, when he gave the foil
37 A hut or dwelling run uj> f«>r him was the king of K:\martpa,
!JM,M-. It Keenu to refer to a the w< f AMID (MM*
rary rait-houM, made pro- Book x.) Slladitva wan al*o called
bably of nome light material. Fr-.m Kumftra. Tin- imitation referred
the next aentenoe it seemi that ho to will be fnun.t in tlx- laat Motion
carried .iteriala of th«- .jth »HH,k «>f t»u- Liic ..:
.m abode.
* It will be •»••• M :;..in thin that " Here mi {• .-« r r*«.
The re»torn!
dhium, WM a patron of other rt-li or Kajii«K»i.ira. a mnall kin^
Ki..nH Meta, the bank • -angra, ftbm,-
.in refer* to the r>i!-riti, Inn, mil-n fmm O,.in.]..>l.
I he KumAra-raja who invited 8t Martin, 3/em< -
216 RECORDS OF WESTERN COUNTRIES. [BOOK v.
order to Kumara-raja : " I desire you to come at once to
the assembly with the strange Sramana you are entertain-
ing at the Nalanda convent." On this, coming with Ku-
mara-raja, we attended the assembly. The king, Siladitya,
after the fatigue of the journey was over, said, " From
what country do you come, and what do you seek in your
travels ? "
He said in reply, " I come from the great Tang country,
and I ask permission to seek for the law (religious looks)
of Buddha."
The king said, "Whereabouts is the great Tang country?
by wli.it road do you travel ? and is it far from this, or
near ? "
In reply he said, "My country lies to the north-east
from this several myriads of li ; it is the kingdom which
in India is called Mahachina."
The king answered, "I have heard that the country
of Mahachina has a king called Ts'in,31 the son of heaven,
when young distinguished for his spiritual abilities, when
old then (called) ' divine warrior.' 32 The empire in
former generations was in disorder and confusion, every-
where divided and in disunion ; soldiers were in conflict,
and all the people were afflicted with calamity. Then
the king of Ts'in, son of heaven, who had conceived from
the first vast purposes, brought into exercise all his
pity and love; he brought about a right understanding,
and pacified and settled all within the seas. His laws
and instruction spread on every side. People from other
31 The context and Hiuen Tsiang's ence (farther on) to the songs sung
reply indicate the reference to the in honour of this king illustrates the
first emperor (Hwang-ti) She, or Urh character of JSil&ditya, who was
she, of the Ts'in dynasty (221 B.c.^ himself a poet.
It was he who broke up the feudal 3- The first Japanese emperor was
dependencies of China and central- called Zin mu, divine warrior ; th«
ised the government. He built the allusion in the toxt may be to the
great wall to keep out invaders, Ts'in emperor being the first to style
nettled the country, and established himself JJicany ti ; or it may be
the dynasty of the Ts'in. For his simply that he was like a god in the
conduct in destroying the books, see art of war.
Mayer's JftfMiaJ, J 368. Tie refer-
BOOKV.] S1LADITYA OF KANAUJ. 217
countries brought under his influence declared themselves
ready to submit to his rule. The multitude whom lie
nourished generously sang in their songs of the prowess
of the king of Ts'iu. I have learned long since his praises
sung thus in verse. Are the records (laudatory hymns) of
his great (complete) qualities well founded? Is this the
king of the great Tang, of which you speak ?"
lying, he said, " China is the country of our former
kings, but the 'giv ' is the country of our present
ruler. Our king in former time?, before he became
hereditary heir to the throne (before the tvas estab-
lished), was called the sovereign of Ts'in, but now he is
called the 'king of heaven' (emperor). At the end uf the
former dynasty M the people had no ruler, civil war :
on every hand and caused confusion, the people were
destroyed, when the king of Ts'in, by his supernatural
exercised his love and compassion on every hand ; by his
r the wicked were destroyed on every side, the
regions34 found rest, and the ten thousand kingdoms
brought tribute. He cherished creatures of every kind,
submitted with respect to the three precious ones.35 !!••
••:ied the burdens of the people and mitigated punish-
ment, so that the country abounded in reso . 1 the
people enjoyed complete rest. It would be diilicult to
•int all the great changes he accomplished."
plied, " Very excellent indeed ! the
!«j are happy in t. of such a holy k.
i bout to return to :
kuhja, convoked a religious assembly. Followed by s*
hundreds of thousand people, he took
southern bank of the riv. .
n Thin can hat
JTMMtj, whirl/ j.r.o ,1,<1 the » It
"great Tan^," .. .,\- (j>. t!..»t th. in • iniaMonartcA
256 n. .rived there in the reign of the
prevailed .v > mperor. For the story of
dynasty, which preceded the IV in. tli< ir iinpriaonment and deliverance
" That u«, the eight reffions of the aee Abstract of Four Lcciuret,
2i8 RECORDS OF WESTERN COUNTRIES. [BOOK v.
attended by several tens of thousands, took his place on
the northern bank, and thus, divided by the stream of the
river, they advanced on land and water. The two kings led
the way with their gorgeous staff of soldiers (of the four
kinds) ; some also were in boats ; some were on elephants,
sounding drums and blowing horns, playing on flutes and
harps. After ninety days they arrived at the city of
Kanyakubja, (and rested} on the western shore of the
Ganges river, in the middle of a flowery copse.
Then the kings of the twenty countries who had received
instruction from Siladitya-raja assembled with the Sramanas
and Brahmans, the most distinguished of their country,
with magistrates and soldiers. The king in advance had
constructed on the west side of the river a great sanglid-
rdma, and on the east of this a precious tower about
100 feet in height; in the middle he had placed a golden
statue of Buddha, of the same height as the king himself.
On the south of the tower he placed a precious altar, in
the place for washing the image of Buddha. From this
north-east 14 or 15 li he erected another rest-house. It
was now the second month of spring-time ; from the first
day of the month he had presented exquisite food to the
Snuuanas and Brahmans till the 2ist day; all along,
from, the temporary palace ** to the sanyhdrdma, there
were highly decorated pavilions, and places where musi-
cians were stationed, who raised the sounds of their various
instruments. The king, on leaving the resting-hall (palace
of travel), made them bring forth on a gorgeously capari-
soned great elephant a golden statue of Buddha about
three feet high, and raised aloft. On the left went the king,
^iladitya, dressed as Sakra, holding a precious canopy,
whilst Kumara-raja, dressed as Brahma-raja, holding a
white chdmara, went on the right. Each of them had as
an escort 500 war-elephants clad in armour; in front and
behind the statue of Buddha went 100 great elephants,
38 The palace of travel, erected during a travelling excursion.
BOOKV.] SILADITYA OF KAXAUJ. 219
carrying musicians, who sounded their drums and raised
their music. The king, ,^ .as he went, scattered
011 every side pearls and various precious substances, with
gold and silver flowers, in honour of the three precious
objects of worship. Having lirst washed the image in
scented water at the altar, the king then himself bore it
on his shoulder to the western tower, where he offered
to it tens, hundreds, and thousands of silken garment s
decorated with precious gems. At this time there were
but about twenty Srainanas following in the procession,
the kings of the various countries forming the escort.
Aftar the feast they assembled the different men of
learning, who discussed in elegant language on the most
abstruse subjects. At evening-tide the king retired in
e. to his palace of travel.
Thus ev lie carried the golden statue as before,
till at length on the day of separation a great fire suddenly
broke out in the tower, and the pavilion over the
of the s<>. .as also in flames. Then the king
exclaimed, "I have exhausted the wealth of iny country
in charity, and following the example of former ki:
built this sangkdrduia, and 1 have aimed to dis-
tinguish myself by superior deeds, but my poor att
(feeble fpuilities) have found no return ! In the prese:.
.•amities as these, '. of further li:
:i with ineense-burning he prayed, and with this vow
), " Thanks to my previous merit, I have come to
over all In-iia; let the force of my Ifl eoiuiuct
destroy this fire; or if he rushed
.rds the t: of thega
: by a single blow, th< d and the
smoke disappear
The kings behol ', were filled with
but lie i unaltered
unchanged accents, addressed the princes thu>:
has consumed this n
220 RECORDS OP WESTERN COUNTRIES. [BOOK v.
The princes, prostrate at his feet, with tears, replied,
" The work which marked the crowning act of your per-
fected merit, and which we hoped would be handed down
to future ages, has in a moment (a dawn) been reduced to
ashes. How can we bear to think of it ? But how much
more when the heretics are rejoicing thereat, and inter-
changing their congratulations!"
The king answered, " By this, at least, we see the trutli
of what Buddha said ; the heretics and others insist on
the permanency 87 of things, but our great teacher's doc-
trine is that all things are impermanent. As for me,
my work of charity was finished, according to my purpose;
and this destructive calamity (change) does but strengthen
my knowledge of the truth of Tathagata's doctrine. This
is a great happiness (good fortune), and not a subject for
lamentation."
On this, in company with the kings, he went to the east,
and mounted the great stdpa. Having reached the top,
he looked around on the scene, and then descending the
steps, suddenly a heretic (or, a strange man), knife in hand,
rushed on the king. The king, startled at the sudden
attack, stepped back a few steps up the stairs, and then
bending himself down he seized the man, in order to deli-
ver him to the magistrates. The officers were so bewil-
dered with fright that they did not know how to move for
the purpose of assisting him.
The kings all demanded that the culprit should be in-
stantly killed, but Siladitya-raja, without the least show
of fear and with unchanged countenance, commanded
them not to kill him; and then he himself questioned
him thus :
" What harm have I done you, that you have attempted
such a deed ? "
The culprit replied, "Great king! your virtues shine
without partiality ; both at home and abroad they bring
37 The heretics hold the view of endurance (shang, the opposite of
anitya).
BOOKV.] SILADITYA OF KANAUJ. 221
happiness. As for me, I am foolish and besotted, unequal
to any great undertaking; led astray by a single word of
the heretics, and flattered by their importunity, I have
turned as a traitor against the king."
The king then asked, " And why have the heretics
conceived this evil purpose ? "
He answered and said, " Great king ! you have assem-
bled the people of different countries, and exhausted your
treasury in offerings to the Sramanas, and cast a metal
image of Buddha ; but the heretics who have come from n
distance have scarcely been spoken to. Their minus,
therefore, have been affected with resentment, and they
procured me, wretched man that I am ! to undertake this
unlucky deed."
The king then straitly questioned the heretics and their
followers. There were 500 Brahmans, all of singular talent,
summoned before the king. Jealous of the Sramans, whom
the king had reverenced and exceedingly honoured, they
had caused the precious tower to catch fire by mean< • i
burning arrows, and they hoped that in escaping from the
lire the crowd would disperse in confusion, and at such a
moment they purposed to assassinate the king. Having
been foiled in this, they had bribed this man to lay wait
for the king in a narrow passage and kill him.
Then the ministers and the kings demanded the exter-
mination of the heretics. The king punished the chief
of them and pardoned the rest. !!•• l-a::ished the 500
: rentiers of India, and then return
capital.
To the north-west of the capital there is a stdpa
L In this place Tathagata, when in the
world, .octrines for seven
days. liy the side of thin ttdpa are traces where the four
past Luddhas sat and walked for exercise. There is,
moreover, a little tt&pa coi. «f \\\\'
hair ^ ; and also a preaching-place18
» That i«, erected la a plmce where Buddha bad
222 RECORDS OF WESTERN COUNTRIES. [BOOK v.
On the south and by the side of the Ganges are three
sanghdrdmas, enclosed within the same walls, but witli
different gates. They have highly ornamented statues of
Buddha. The priests are devout and reverential; they have
in their service several thousands of " pure men." 39 In a
precious casket in the vikdra is a tooth of Buddha about
one and a half inches in length, very bright, and of different
colours at morning and night. ' People assemble from far
and near ; the leading men with the multitude join in one
body in worship. Every day hundreds and thousands
come together. The guardians of the relic, on account of
the uproar and confusion occasioned by the multitude of
people, placed on the exhibition a heavy tax, and pro-
claimed far and wide that those wishing to see the tooth
of Buddha must pay one great gold piece. Nevertheless,
the followers who come to worship are very numerous, and
gladly pay the tax of a gold piece. On every holiday
they bring it (the relic) out and place it on a high throne,
whilst hundreds and thousands of men burn incense and
scatter flowers ; and although the flowers are heaped up,
the tooth-casket is not overwhelmed.
In front of the san<//<drdma, on the right and left
hand, there are two vihdras, each about 100 feet high,
the foundation of stone and the walls of brick. In the
middle are statues of Buddha highly decorated with
jewels, one made of gold and silver, the other of native
copper. Before each vihdra is a little sahghdrdma.
Not far to the south-east of the sanghdrdma is a great
rth&ra, of which the foundations are stone and the build'
ing of brick, about 200 feet high. There is a standing
iigure of Buddha in it about 30 feet high. It is of native
copper (bronze ?) and decorated with costly gems. On the
four surrounding walls of the vihdra are sculptured pic-
39 Julien translates this by "Brah- men " is a common one for lay be-
mans ; " but the expression " pure lievers or Upasakas.
B60K v.] AM I'ADEl'AKL'LA. 223
tures, Tlie various incidents in the life of Tutli;'.
when he was practising the discipline of a Bodhisattva are
here fully portrayed (e,
Not far to the south of the stone vihdra is a temple of
the Sun-deva. Not far to the south of this is a temple of
MaliOsvara, The two temples are built of a blue stone of
great lustre, and are ornamented with various elegant
sculptures. In length and breadth they correspond with
the vihdra of Buddha, Each of these foundations has
IOOO attendants to sweep and water it; the sound of
drums and of songs accompanied by music, ceases not day
nor night.
To the south-east of the great city 6 or 7 li, on th«»
south side of the Ganges, is a stilpa about 200 feet in
height, built by Asoka-raja. "When in the world, Tatlia-
:n this place preached for six months on the impcr-
ncy of the body (anatma), on sorrow (<inL/ta), on
unreality (anitya), and impurity.40
On one side of this is the place where the four
nid walked for exercise. Moreover, tl.
a little stfijia of the hair and nails of ita. If a
sick person with sincere faith walks round this c
he obtains immediate recovery and increase of religious
merit
To the south-east of the capital, going about 100 1
come to : n of Na-po-ti-po-ku-l Ifiva-
kula).41 It is situated on the rasirm i>ank of
.nd is about 2O li in circuit. There aiv la-re ll
« TbeM were the subject* on to this sermon, cap. xviii. (we BeaT*
reached— oitttmo, anitya, . i
For some remark* 41 For aome remark* on thin place
•h«M^ Me Rpenoe tee V. St. Martin, J/motre, p. 350;
Hardy. /r/«., p. 247; and Cunningham, Anc. Gtoy. of India,
sub Atulho. p. 382 ; Arck. Surrry oj
- trannlation, " sur le vide i. p. 294 ; and compare Fa-Irian, ioc.
) de MS inac/'rationH," U ci/., n. 2.
cuuide the mark. Fa-hian allude*
224 RECORDS OF WESTERN COUNTRIES. [BOOK r.
groves, and pure lakes which reflect the shadows of the
trees.
To the north-west of this town, on the eastern bank of
the Ganges river, is a D6va temple, the towers and
storeyed turrets of which are remarkable for their skil-
fully carved work. To the east of the city 5 li are three
sanghdrdmas with the same wall but different gates, with
about 500 priests, who study the Little Vehicle according
to the school of the Sarvastivadins.
Two hundred paces in front of the saiighdrdma is a
stupa built by As*6ka-raja. Although the foundations are
sunk in the ground, it is yet some 100 feet in height. It
was here Tathagata in old days preached the law for
seven days. In this monument is a relic (farira) which
ever emits a brilliant light. Beside it is a place where
there are traces of the four former Buddhas, who sat and
walked here.
To the north of the sanyhdrdma 3 or 4 li, and bordering
on the Ganges river, is a stdpa about 200 feet high, built
by Asoka-raja. Here Buddha preached for seven days.
At this time there were some 500 demons who came to
the place where Buddha was to hear the law ; understand-
ing its character, they gave up their demon form and were
born in heaven.42 By the side of the preaching-s^iipa is
a place where there are traces of the four Buddhas who
sat and walked there. By the side of this again is a
st'Apa containing the hair and nails of Tathagata.
From this going south-east 600 li or so, crossing the
Ganges and £oing south, we come to the country of '0-
yu-t'o (Ayodhya).
'0-YU-T'O (AY6DHYA).
This kingdom 43 is 5000 li in circuit, and the capital about
^ This expression, " born in selves in their conduct for a birth
heaven," is one frequently met with in heaven. /. R. As. S., N.S., vol.
in Buddhist books. In the old xiitp. 553. And in the Dhainmapada
Chinese inscription found at Buddha it is constantly mentioned.
Gaya, the pilgrim Chi-i vowed to tt The distance from Kanauj or
exhort 30,000 men to prepare them- from Navadovakula to Ayodhya, on
BOOKV.] AY6DHYA.
20 li. It abounds in cereals, and produces a large quantity
of flowers and fruits. The climate is temperate and agree-
able, the manners of the people virtuous and amiable ;
they love the duties of religion (merit), and diligently
devote themselves to learning. There are about 100
sanylidrdnias in the country and 3000 priests, who study
both the books of the Great and the Little Vehicle.
There are ten Deva temples ; heretics of different schools
are found in them, but few in number.
In the capital is an old saiighdrdma ; it was in this place
that Vasubandhu44 Bodhisattva, during a sojourn of s
decades of years, composed various 6dstra.8 both of tin?
Great and Little Vehicle. By the side of it are sonn-
ruined foundation walls; this was the hall in which Vasu-
baudhu Bodhisattva explained the principles of religion
and preached for the benefit of kings of different cou:.
eminent men of the world, Sramans and l\:
To the north of the city 40 li, by the side of the riv. r
-s, is a large sanyhdrdma in which is a siilpa about
200 feet high, which was built by A> It wa>
here that Tathugata explained the excellent principles of
the law for the benefit of a congregation of !
a period of three mon;
By the side is a slupa to commemorate the place v.
are traces of the four past Buddhas, who sat and \\
here.
To the west of the sanghdrdma 4 or 5 li is a ri
ining relics of T.
north of this stApa arc the ruins of I
east - Houth - eaut. •••. irapomible. General <
ii luggest* an a iitanoe
\yddhya. 1
•• Ganges of Hiucn :r
i and
•
.•••» for 600 «*<•, p. 220. mdbook, nub
100 him voc.)
. I. I'
226 RECORDS OF WESTERN COUNTRIES. [BOOK v.
here that Srllabdha45 (Shi-li-lo-to), a master of sdstras
belonging to the Sautrantika school, composed the Vibhdshd
Sdstra of that school.
To the south-west of the city 5 or 6 li, in an extensive
grove of Amra trees, is an old sanyhdrdma ; this is where
Asanga46 Bouhisattva pursued his studies and directed
the men of the age.47 Asanga Bodhisattva went up by
night to the palace of Maitri'ya Bodhisattva, and there
received 48 the Ydgdchdrya &dstra* the Mahdyana S-Atrd-
lafikdrafih&f* the Madydnta Vilhanya Sdstra,51 &c., and
afterwards declared these to the great congregation, in
their deep principles.
North-west of the Amra grove about a hundred paces
is a sttipa containing relics of the hair and nails of Tathfi-
nata. 15y its side are some old foundation walls. This
is where Vasubandhu Bodhisattva descended from the
Tushita heaven and beheld Asanga Bodhisattva. Asan^u
Bodhisattva was a man of Gandhara.52 He was born in
the middle of the thousand years following the departure
of Buddha from the world ; and possessed of deep spiritual
insight, he soon acquired a knowledge of the doctrine (of
JtU'lilha). He became a professed disciple, and attached
himself to the school of the Mahisasakas, but afterwards
altered his views and embraced the teaching of the Great
Vehicle. His brother, Yasubandlm Bodhisattva, belonged
to the school of the Sarvastdvadins, and had inherited a
45 In Chinese shiny-sheu, victory- and received certain books from
received. Muitr- ya.
46 Asanga B6dhisattva was elder .7 ulien translates, "ex-
brother of Vasubandhu. His name plained to the great assembly," but
is rendered into Chinese by Wu-cho, received certain books from Maitn' ya,
without attachment. and afterwards explained them to
47 1 have adopted this translation the ^great congregation (saihyha) iu
from Julien ; it is not, however, the Amra grove.
entirely satisfactory ; tding-yih cer- 4y Yu-kia-sse-ti-lun.
tainly means "to ask for more," x Chwong • yan • ta - shing - king-
and in this sense it might refer to lu)i.
pursuit of study ; but I think it M Chung -pin-fen-pi -hi n.
means he requested more inforrna- 52 According to the Life of Vasu-
tion or more light, and it seems from bandhu, translated by Chin-ti, lie
the sentence following that this was was born in Purushapura, in iSorth
the case, for he ascended into heaven India.
BOOKV.] AYODHYA. 227
wide fame, with a strong intelligence and penetrating
wisdom and remarkable acumen. The disciple <
was Buddhasimha, a man wliose secret conduct was un-
fathomable, of high talent and wide renown.
These two or three worthies had often talked tog<
in this way : " We all are engaged in framing our conduct
so as to enjoy the presence of Mail i ova after death/'3
Whoever of us first dies and obtains the condition (of
•//«)» let n^In LMine and
communicate it to us, that we may know his arrival
there."
After this Buddhasimha was the first to die.
three years, during which there was no message from him,
Vasubandhu Bddhisattm also died. Then six months
having elapsed, and there being no message either from
him, all the unbelievers began to mock and ridicule.
Vasubaudhu and r.uddha.simha had fallen into an evil
f birth, and so there was no spiritual muni:
After this, Asanga Uudhisattva, during the iirst divi-
sion of a certain night, was explaining to hi-
law of entailing (or conferring on others) ; "r of
samddhi, when suddenly the ilame of the lamp was eel r
and there was a great light in spar-
through the sky, Ofl I'ortlnvith
ascen stairs of the hall, sal;,
addressing him, said, " as been ;
coming? What is your pre ie?" In ivi-ly he
time of my dea* • the 'JY.
heaven, to the in IP nmcdiatc presence)
a, and was ; M in a lotus flower.54 On
M This WM the desire of the early a lottui flower gav<
.ith to go to Ma:
ita heaven. I
plainly wo in the Gay -.
referred to above. Afterward* the confined to any one -
ulue wan in mediaval legend of the flower
•
\a's hravtn ival of
-•rn in or on tuv >oinc thought.
223 RECORDS OF WESTERN COUNTRIES. [BOOK v,
addressed me, saying, ' Welcome ! thou vastly learned
one ! welcome ! thou vastly learned one ! ' I then paid
him my respects by moving round his person, and then
directly55 came here to communicate my mode of life."
Asanga said, " And where is Buddhasimha ? " He an-
swered, " As I was going round Maitreya I saw Buddha-
simha among the outside crowd, immersed in pleasure and
merriment. He exchanged no look with me; how then
can you expect him to come to you to communicate his
condition?" Asanga answered, "That is settled; but
with respect to Maitivya, what is his appearance and what
the law he declares ? " He said, " Xo words can describe
:.:arks and signs (the personal beauty) of Maitreya.
With respect to the excellent law which he declares, the
principles of it are not different from those (of our belief).
The exquisite voice of the Bodhisattva is soft and pure
and refined; those who hear it can never tire; those who
listen are never satiated."56
To the north-west of the ruins of the preaching-hall of
^ about 40 li, we come to an old sangJidrdma,
bordering the Ganges on the north. In it is a stupa of
brick, about 100 feet high ; this is the place where Vasu-
bandhu first conceived a desire to cultivate the teaching
of the Great Vehicle.57 He had come to this place from
North India. At this time Asanga Bodhisattva com-
manded his followers to go forward to meet him. Having
come to the place, they met and had an interview. The
disciple of Asanga was reposing outside the open window
(of Vasulandhu), when in the after part of the night he
began to recite the Dasabhumi Sutra. Vasubandhu hav-
ing heard it, understood the meaning, and was deeply
K Of course the idea is that time happiness of those born there (see
in the Tushita heaven is not im-a- Vic, p. 345).
sured as on earth. It took six 57 Vasubandhu had been brought
months for this Hower to open. up in the Little Vehicle school For
M This .-insular account of the the account of his conversion to the
heaven of Maitreya explains the principles of the Great Vehicle see
f.Tvrnt lonjjinir of Him-n Tsiang mi Wumj Pult, § 185, /. JK. As. S., vol.
his dying bed. to participate in the x.\. p. 206.
BOOKV.] HAYAMUKHA. 229
grieved that this profound and excellent doctrine had not
come to his ears in time past, and he laid the blame on his
tongue as the origin of his sin of calumniating (the Great
/<•), " and so," said lie, " I will cut it out." Seizing a
knife, he was about to do so, when he saw A land-
ing before him, who said, " Indeed the doctrine of the,
Great Vehicle is very profound ; it is praised by all the
liuddhas, exalted by all the saints. I would teach it to
you, but you yourself now understand it; but now, at the
time of understanding it, what good, in the presence
of this holy teaching of the Buddhas, to cut out your
Le1 Do it not, but (rather) repent; and as in old
time you abused the Great Vehicle with your tongue, now
with the same member extol it. Change your lii'.
v yourself ; this is the only good thing to do. 3
can be no benefit from closing your mouth and <
A." Having said this he disappeared.
ubandhu, in obedience to hi
purpose of cutting out his i On the morrow morn-
ing he went t » i and accepted the teaching of the
Great Vehicle. On this he gave himself up earnestly to
think on the subject, and wrote ;i hundred and more
: cement with the Great Vehicle, which are
i L-Y. TV where, and are in great renown.
From this going east 300 li or so on 'h of the
Ganges, v, at '0-ye-mo-khi (Hayamuk
'O-YK-Mr-KIII [HAYAMl'KIIA]
kingdom68 is 2400 or 2500 li i:
towD, which borders on the Ganges, is about 20 li i
Its products and climate are the same as those ot
;>cople are of a simple
ntly apply themselves i
M This country ha« not been satin- about 104 mUet north-west of Alia-
places the capital at DaurtfU Kbera,
230 RECORDS OF WESTERN COUNTRIES. [BOOK v.
religion. There are five saiighdrdmas, with about a
thousand priests. They belong to the Sammatiya school
of the Little Vehicle. There are ten Deva temples, occu-
pied by sectaries of various kinds.
Not far to the south-east of the city, close to the shore
of the Ganges, is a stupa built by As'oka-raja, 200 feet
high. Here Buddha in old time repeated the law for
three months. Beside it are traces where the four past
Buddhas walked and sat.
There is also another stone stupa, containing relics of
Utiddha's hair and nails.
I'.y the side of this stupa is a saiigkdrdma with about
200 disciples in it. There is here a richly adorned statue
of Buddha, as grave and dignified as if really alive. The
towers and balconies are wonderfully carved and con-
structed, and rise up imposingly (or, in great numbers)
above the building. In old days Buddhadasa (Fo-to-
to-so),59 a master of faistras, composed in this place the
Muhtirihhu^hd &dstra of the school of the Sarvastivadins.
Going south-east 700 li, passing to the south of the
(lunges, we come to the kingdom of Po-lo-ye-kia (Pra-
3 •Vu'a).
PO-LO-YE-KIA (PRAYAGA).
This country °° is about 5000 li in circuit, and the capital,
which lies between two branches of the river, is about 20
li round. The grain products are very abundant, and
fruit-trees grow in great luxuriance. The climate is warm
and agreeable ; the people are gentle and compliant in
their disposition. They love learning, and are very much
given to heresy.
There are two sanghdrdmas with a few followers, who
belong to the Little Vehicle.
There are several D3va temples ; the number of heretics
is very great.
59 Julien has pointed out that the 60 The modern Prayaga or Alla-
symbol po is for so. The Chinese hibfvd, at the junction of the Ganged;
ii'j i.s "servant of Buddha." and Jumna rivers.
BOOKV.] PRAY.-lGA. 231
To the south-west of the capital, in a Champaka (('
po-kia) grove, is a vhich was built by Asoka-raja ;
although the foundations have sunk down, yet the
are more than 100 feet high. Here it was in old days
Tathagata discomfited the heretics. By the side of it is
\pa containing hair and nail relics, and also a place
re (the p" <ist) sat ami
T.y the side of this I - an old saivjhdninw ;
this is the place where I >-' •'. i I'xMhisattva composed the
. <n<j-pih & /), refuted
the principles of the Lktle Vehicle and silenced the
heretics. At first Deva came from South India to this
na. Tli- ;hen in the town a liralin:
high controversial renown and great dialectic skill.
;g to its origin the meaning of names, and relying on
the different applications of the same word, he was in the
habit of questioning his adversary and silencing him.
Knowing the subtle skill of Deva, he desired to over;
him and refute him in the use of words. He therefore
. : —
" 1' »ur name ? " Deva said, " They call me
.'* The heretic rejoined, " Who is
wered, " I am." The heretic said, " And ' I/ whai is i;
Deva answered, "A dog." The heretic sai>I, "And \vh >
is a dog ?" D(" >u."
i 'you' what is that.'" I'.'va BftJ l>
heretic said, "And who i II ,.:\.' I." The
tic said, " And 1 I
i he askc > is a dog ? " Deva sa.
The heretic sa i who is ' D^va answered,
" I>.'\ • on till the 1 lood't
from that time he grc.
In tin- ;o is a D6va temple beautifully orna-
mented and celebrate numerous miracles,
cording to their records, this place is a noted one (6ri—
iatc yround) for all living things to acquire
merit
232 RECORDS OF WESTERN COUNTRIES. [BOOK v.
If in this temple a man gives a single farthing, his
merit is greater than if he gave a 1000 gold pieces else-
where. Again, if in this temple a person is able to con-
temn life so as to put an end to himself, then he is born
to eternal happiness in heaven.
Before the hall of the temple there is a great tree 61 with
spreading boughs and branches, and casting a deep shadow.
There was a body-eating demon here, who, depending on this
custom (viz., of committing suicide), made his abode here ;
accordingly on the left and right one sees heaps of bones.
Hence, when a person comes to this temple, there is every-
thing to persuade him to despise his life and give it up:
he is encouraged thereto both by the promptings of the
heretics and also by the seductions of the (evil) spirit.
From very early days till now this false custom has been
practised.
Lately there was a Brahman whose family name was
Tseu (putra) ; he was a man of deep penetration and great
learning, of lucid wit and high talent. This man coming
to the temple, called to all the people and said, " Sirs,
ye are of crooked ways and perverse mind, difficult to
lead and persuade." Then he engaged in their sacrifices
with them, with a view afterwards to convert them.
Then lie mounted the tree, and looking down on his
friends he said, " I am going 1,0 die. Formerly I said that
their doctrine was false and wicked ; now I say it is good
and true. The heavenly Rlshis, with their music in the
air, call me. From this fortunate spot will I cast down
my poor body." He was about to cast himself down when
his friends, having failed by their expostulations to deter
him, spread out their garments underneath the place
where he was on the tree, and so when he fell he was
preserved. When he recovered he said, " I thought I saw
in the air the Devas calling me to come, but now by the
tt This tree is the well-known of worship at Allahabad (Cunning-
Alshaya Vat a, or "undecaying ban- bam),
jan tree," which is still an object
BOOK v.] FRAYAGA.
stratagem of this hateful (heretical) spirit (viz., of th<
I have failed to obtain the heavenly jc
To the east of the capital, between the two confli;
of the river, for the space of 10 li or so, the ground is
pleasant and upland. The whole is covered with a line
sand. From old time till now, the kings and noble fami-
: they had oivasii.n ; ute their
in charity, ever came to this place, and here «.:
their goods ; hence it is called
At the present time Siiaditya-raja, after the example of
his ancestors, distributes here in one day the accumulated
ill of five years. II iving collected in this space of
the charity enclosure immense piles of wealth a;:
en the first day he adorns in a v--ry sumptuo
statue o: .. and then offers to it the most costly
Is, Afterwards he oilers his charily to the re
-ts ; afterwards to the priests (from a distance)
who are present ; afterwards to tin- lished
who live in the place,
following the ways of the world ; and lastly, to t:
and I, orphans and desolate, i > >r an
cants.
Thus, according to this order, having exhausted his
treasuries and given f<> away
his head diadem . jewelled
first to the last he shows no regret,
finished he cries with joy, " Well
have has entered into incorruptible and imperishable
<T this the rulers of the different countries ofler
Is and robes to t; his treasury
the east « (charity,
of tl. vere, evci iere are many hundreds ot
who bathe themselv< people «
country consider that 1 .cs to be born
234 RECORDS OF WESTERN COUNTRIES. [BOOK v.
ought to fast to a grain of rice, and then drown himself in
the waters. By bathing in this water (they say) all the
pollution of sin is washed away and destroyed ; therefore
from various quarters and distant regions people come
here together and rest. During seven days they abstain
from food, and afterwards end their lives. And even the
monkeys and mountain stags assemble here in the neigh-
bourhood of the river, and some of them bathe and depart,
others fast and die.
On one occasion when Siladatya-raja distributed the
alms in charity, there was a monkey who lived apart
by the river-side under a tree. He also abstained from
food in private, and after some days he died on that
account from want.
The heretics who practise asceticism have raised a
high column in the middle of the river ; when the sun
is about to go down they immediately climb up the
pillar; then clinging on to the pillar with one hand
and one foot, they wonderfully hold themselves out witli
one foot and one arm ; and so they keep themselves
stretched out in the air with their eyes fixed on the sun,
and their heads turning with it to the right as it sets.
When the evening has darkened, then they come down
There are many dozens of ascetics who practise this rite.
They hope by these means to escape from birth and death,
and many continue to practise this ordeal through several
decades of years.
Going from this country south-west, we enter into a great
forest infested with savage beasts and wild elephants,
which congregate in numbers and molest travellers, so
that unless in large numbers it is difficult (dangerous) to
pass this way.
Going 5OO62 li or so, we come to the country Kiau-
shang-nii (Kausambi).
62 The distance is properly 50 li, as stated by Hwui-lih. The capital
however, is 1 50 li from Prayaga,
BOOKV.] KAUSAMBi.
KlA -MI
235
This country ^ is about 6000 11 in circuit, and the
il about 30 li. The land is famous for its productive-
ness ; the increase is very wonderful. Itice and sugar-
canes are plentiful. The climate is very hot, the manners
of the people hard and rough. They cultivate learning
and are very earnest in their religious life and in virtue.
There are ten I : e in ruins and deserted ;
the pries: '-out 300; they study the Little Vehicle.
There are fifty Peva temples, and the number of heretics
is enormous.
In the city, within an old palace, there is a large ri:
about 60 feet high : in it i.s a figure of Buddha carved on;,
of sandal-wood, above which is a stone can«>py. It is the
of the king 1 . itual
qualities (or, bet'.' spiritual marks) it produces a
divine light, which from time to time shines forth.
princes of various coun
oil' this statue, but although many men have tri"d, n<>;
all the number could move it. They thoi -rship
copies of it,64 and they pretend that the likeness is I
one, and .c original of ail sin-h
he ascended up to ; to preach the law for the b
of his mother, and tor three m< :
This king (?>.. :.:i), think.
desired to have an image of his person; therefore he asked
v his spirit u. M sport
an ai t^ions to -
lent marks of J'.uddha's body, and ca:-.
*> ThU han »M • an.UI.wo.nl
KodUnbi-nagar, ;»• :< ire WM brought from a temple oc«r
the Jumna, i v mile* fn. >« referred to in Boal'c
AlUhabAd (Cunningham). K.mamlii HwUhirt /%PI»U. A fac-
•..n-.l in the Rdmayann It *-.- »Umped on th-
in the toene of tb< '•" «tonr «•
I'.i . in tli.- court jana, k linbl. is r
to by K*Uda«» in the
236 RECORDS OF WESTERN COUNTRIES. [BOOK v.
statue. When Tathagata returned from the heavenly
palace, the carved figure of sandal- wood rose and saluted
the Lord of the World. The Lord then graciously addressed
it and said, "The work expected from you is to toil in the
conversion of heretics,65 and to lead in the way of religion
future ages."
About 100 paces to the east of the vihdra are the signs
of the walking and sitting of the four former Buddhas.
By the side of this, and nut fur off, is a well used by
Tatluigata, and a bathing-house. The well still has water
in it, but the house has long been destroyed.
Within the city, at the south-east angle of it, is an old
habitation, the ruins of which only exist. This is the
house of Ghoshira (Kun-slii-lo) the nobleman.66 In the
middle is a vihdra of Buddha, and a stupa containing
hair and nail relics. There are also ruins of Tathagata's
bathing-house.
Not far to the south-east of the city is an old saiiyhd-
rdma. This was formerly the place where Goshira the
nobleman had a garden. In it is a stilpa built by Asoka-
nlja, about 200 feet high; here Tathagata for several years
preached the law. By the side of this stdpa are traces of
the four past Buddhas where they sat down and walked.
Here again is a stdpa containing hair and nail relics of
Tathagata.
To the south-east of the sanyhdrdma, on the top of a
double-storeyed tower, is an old brick chamber where
Vasubandhu Bodhisattva dwelt. In this chamber he com-
posed the Vidydmdtrasiddhi£dstra(Wei-chi-luri), intended
to refute the principles of the Little Vehicle and confound
the heretics.
To the east of the saiighdrdma, and in the middle of an
Anira grove, is an old foundation wall ; this was the place
88 " To teach and convert with lievers ; Julien makes it an inter-
diligence the unbelieving, to open rogative (yi).
the way for guiding future genera- M A^vaghosha alludes to the con-
tions, this is your work." I take version of Ghoshira, Fo-sho-Jiinff-tsan-
the symbol sic to refer to unbe- king, v. 1710. See also Fa-hien, c.
BOJKV.] KAUSAMBl. 237
where Asanga Bodhisattva composed the sdstra called
// i n-yang-sh ing-kiau.
To the south-west of the city 8 or 9 li is a stone dwell-
ing of a venomous Naga. Having subdued this dragon,
Tathiujata left here his shadow ; but though this is a tradi-
tion of the place, there is no vestige of the shadow visible.
By the side of it is a stdpa built by Asoka-raja, about
200 feet high. Near this are marks where
walked to and fro, and also a hair and nail stupa. Tim
disciples who are aillicted with disease, by praying here
mostly are cu:
The law of Sakya becoming extinct, this will be the
very last country in which it will survive ; therefore from
the highest to the lowest all who enter the borders of this
country are deeply affected, even to tears, ere they return.
To the north-east of the Naga dwelliu :<>rest,
after going about 700 li, through which we cr« nges,
•_oing northward we arrive at the town of K
1 > KaSapura).67 This town is about 10 li in circuit ; the
inhabitants are rich and well-to-do (happy).
By the side of the city is an old sangMrtiwi, of v,
the foundation walls alone exist. This was where I
: cfuted the ar
A former king of this country, being partial to the teaching
of he; :ied to overthrow the law of 1
he showed the greatest respect to the unbelievers. One
e summoned from among the heretics a master of
Sdstras, extremely learned and of superior talents,
clearly understood the abstruse doctrines (of religion}. II-
had composed a \v BT6SJ in a thousand slokas, con-
r of tin: In thfs work h<j
contradicted and slandered the law
sented his own school as orthodox. Whereupon <
* Thl« place ban IH- 1 " In China* f'/J ; for
! i name 7'wA, t
of thin town wo* 1 • '-. *"<i
238 RECORDS OF WESTERN COUNTRIES. [BOOK v
convoked the body of the (Buddhist) priests, and ordered
them to discuss the question under dispute, adding that if
the heretics were victorious he would destroy the law of
Buddha, hut that if the priests did not suffer defeat he
would cut out his tongue as proof of the acknowledgment
of his fault.69 At this time the company of the priests
being afraid they would be defeated, assembled for con-
sultation, and said, " The sun of wisdom having set, the
bridge of the law70 is about to fall. The king is partial to
the heretics ; how can we hope to prevail against them ?
Things have arrived at a difficult point; is there any
expedient to be found in the circumstances, as a way of
escape?" The assembly remained silent, and no one
stood up to suggest any plan.
Dharmupfila Bodhisattva, although young in years, had
acquired a wide renown for penetration and wisdom, and
the reputation of his noble character was far spread. He
was now in the assembly, and standing up, with encour-
aging words addressed them thus : " Ignorant though I
am, yet I request permission to say a few words. Verily
I am ready to answer immediately to the king's summons.
If by my lofty argument (discourse) I obtain the victory,
this will prove spiritual protection; but if I fail in the
subtle part of the argument, this will be attributable to my
youth. In either case there will be an escape, so that the
law and the priesthood will suffer no loss." They said,
" We agree to your proposition," and they voted that he
should respond to the king's summons. Forthwith he
ascended the pulpit.
Then the heretical teacher began to lay down his cap-
tious principles, and to maintain or oppose the sense of
the words and arguments used. At last, having fully
69 This refers to the dream of ^ It would seem from the context
king Ajatasatru, for which see Wong that it was the heretical teacher
J'&h, % 178. This section of Wonj whoasked the king to call the assem-
Puh shows that the great Kasyapa bly, and that if he was defeated he
is supposed by Buddhists still to be said he would cut out his own
within the Cock's-Foot Mountain tongue,
awaiting the coming of Maitreya.
BOOK v.] n-SO-KIA — riSAKIL-l. 239
explained his own position, he waited for the opposite
side to speak.
Dharmapala Bodhisattva, accepting his words, said with
a smile, " I am conqueror! I will show how he u<es false
arguments in advocating his heretical doctrines, how his
'iices are confused in urging his false teaching."
The opponent, with some emotion, said, " Sir, be not
high-minded ! If you can expose my words you will l»e
the conqueror, but first take my text fairly and explain its
meaning." Then Dharmapala, with modulated voice, fol-
lowed the principles of his text (tJuzsis), tli3 words and tlie
argument, without a mistake or change of expression.
When the heretic had heard the whol> :v to
cut out his tongue ; but Dharmap&la said, " It is not by
rutting out your tongue you show repentance. Clian-e
your principles — that is repentance!" Immediately he
explained the law for his sake; his heart 1> : and
his mind embraced the truth. The king gave up his
. and profoundly respected the law of Buddha (thr.
r.y the side of this place is a stdpa built by A^
the walls are broken down, but it is yet 200 feet
or so in height. II K I'.::ddha in old <iays declared the
for six months ; by the side of it are traces where he
walked. There is also a hair and nail ri
.!g north from this 170 or 180 li, we come to the
kingdom of I'i-so-kia (Visakha).
This kingdom 71 is about 4000 li in circuit, and the en
about 16 li round. T; ;<-es abun.ia:.
cereals, and is rich in flowers and fruits. T ,ite is
soft and agreeable. The people are i honest
are very diligent in study, and seek to g .
good) without relaxati< <imas and
about 3000 priests, who study the I.
71 T v u nipponed by kcU.lhc.Sa-.
240 RECORDS OF WESTERN COUNTRIES. [BOOK v.
to the Sariimatiya school. There are about fifty Deva
temples and very many heretics.
To the south of the city, on the left of the road, is a
large sanykdrdma ; this is where the Arhat Devas*arma
wrote the Shili-shin-lun (Vijndnakdya £dstra), in which he
defends the position that there is no "I" as an indi-
vidual.71 The Arhat Gopa (Kiu-po) composed also in this
place the Shing-lciau-iu-shili-lun, in which he defends the
position that there is an " I " as an individual.72 These
doctrines excited much controversial discussion. Again,
in this place Dhannapfila Lodhisattva during seven days
defeated a hundred doctors belonging to the Little Vehicle.
By the side of the sanyhdrdma is a stdpa about 200
fVut high, which was built by As*6ka-raja. Here Tathfi-
ijuta in old days preached during six years, and occupied
himself whilst so doing in guiding and converting men.
By the side of this stupa is a wonderful tree which is 6 or
7 feet high. Through many years it has remained just the
same, without increase or decrease. Formerly when Ta-
i'a had cleansed his teeth, he threw away in this
place the small piece of twig he had used. It took root,
and produced the exuberant foliage which remains to
the present time.73 The heretics and Brahmans have fre-
quently come together and cut it down, but it grows again
as before.
Not far from this spot are traces where the four past
Buddhas sat and walked. There is also a nail and hair
stupa. Sacred buildings here follow one another in suc-
cession ; the woods, and lakes reflecting their shadows, are
seen everywhere.
Going from this north-east 500 li or so, we come to the
kingdom of Shi-sali-lo-fu-sih-tai (Srdvasti).
END OF BOOK V.
72 For many arguments on this 73 This tree is also noticed by Fa-
question of "no personal self," see hian in his account of Sa-chi, and it
the Life of Buddha (Bwddkaduarita) is this which has led General Cun-
by A-svaghosha, passim; also }\'on<j ningham to identify Visukhii with
J'uh, § 190. Sakcta or Ayodhya.
ADDITIONS AND CORRECTIONS.
VOL. I.
i. — There is an important work called t\\^ *!<!h-L-ii-f(tn<f-chI, or
>imt of Buddhist Regions," written by Tao-Siin, who
A.I>. 595-667, in which the three routes from China t«> India are
named (part i. fol. 10 b.) The first is t<> the south-west of Lake
Lop to Tibet and X.">ji;U ; the second <>r middle route is from
shen or Leu-Ian or Xa fo-po , of these as one place)
to K 1 BO on ; the third route is the outward one for
:ig. Tao-Sun, in speaking of the P<> Moun-
tain (vi«l- . - - it "th<- U-K-h /,<-<• Moun-
.ley at
the foot « - mrrtfd with tin-
wor- this name (Cun
xvii. ;
/, n-Afl //fro S,:
Paye xxxiv. ng a sacred «.l»jrrt <>n tin- Ii«-ail ifl
' «rgy
of St. Chryaottom ' .*, p. 127) where the sacred
n m \ I- ouiitd »i\ th li--.id ol UM •!• MOB,
Paye xxxv.— Tl»e idea of a vptart vihara b«ing indestructible woti:
finn :i5) that Svutav&ra* b the
M "solid s of the firman.
. I.
242 ADDITIONS AND CORRECTIONS.
Page xl. — The " yellow spring " may be compared with the Pali
odakantiko.
Page xli. — The "marks and impressions" are probably the wheel marks,
&c., on the bottom of a Buddha's foot ; cf. p. 204 infra.
Page xlii. line 9. — The phrase shang-tso refers to the chief of the Sthaviras
or priests.
Page xliii.— The symbol ku which I here (last line) translate by "ruins."
is so used throughout Fa-hian ; Huien Tsiang uses the full phrase kn
ke; cf. K. II. fol. 12, of the Si-i/n-h'. also infnt, p. 92.
Page li. — The charioteer called Chhandaka is elsewhere called Kantaka
(Chung-hu-mo~h»-ti-kiny, passim),
Page Ixi. line 10. — I have taken the phrase "peh tuny hia" (north, east,
below) to be an error f<>r tuny pch hing (going north-east).
Payc Ixiv. line 10. — The LCkantarika hells are described as being outside
the iron girdle that surrouinls a Sak \vala.
Paye Ixix.— With the "one-footed men," compare the Sansc. tkach<>
J'n>/t lx\\i. Ii»r 1 8.— The phrase for "rested" is not to be confined to the
"summer ivst " of the Buddhists ; it frequently means "remained at
or " in quiet ; " cf. " the daily use of the Shamans," j>. 15.
Paye Ixxxiii. Jinc 4. — I-Ji-ail Lin f,.;
•re read six.
Page 17, n. 52. — For Bagarach read Bagarash.
J'aye 25, n. 79. — Red garments are the badge of those condemned to
death : vide the .Y./'/"//<rw/a, Boyd's translation, p. 62, 63, 67.
Page 105, n. 77. — Vasubandhu is sometimes called the twentieth patriarch,
cf. p. 120, n. 2.
Page 13$, last line. — For note 4 read 41.
i 46, 7?. 80.— For Manikvala read Manikysila.
Pajc 176, n. 30. — The expression, the "Mung" king, is frequently used
by I-tsing. Perhaps he is the same as the 7 t the Great
King or Lord Paramount of the Muslims (vide Thomas, The Indian
Balhard,^. li).
Page 237, line 17. — Omit the comma after li, and insert one after "which."
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