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大唐西域記 3: BOOK III.

Si-yu-ki: Buddhist Records of the Western World 3

Language
English

Contents

3

Relates to eight countries, viz., (1) U-chang-na, (2) Po-lu-lo, (3) Ta-cha-shi-lo, (4) Sang-ho-pu-lo, (5) Wu-la-shi, (6) Kia-shi-mi-lo, (7) Pun-nu-tso, (8) Ko-lo-chi-pu-lo.

1. U-CHANG-NA (UDYÂNA).

3.1.1

THE country of U-chang-na is about 5000 li in circuit; the mountains and valleys are continuously 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 sugar-cane scarce. The earth produces gold and iron, and is favourable to the cultivation of the scented (shrub) 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 season. The people are soft and effeminate, and in disposition are somewhat sly and crafty. They love learning yet have no application. They practise the art of using charms (religious sentences as charms). 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 etiquette are also of a mixed character as before. They greatly reverence the law of Buddha and are believers in the Great Vehicle.

3.1.2

On both sides of the river Su-po-fa-su-tu, there are some 1400 old sanghârâmas. 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 pleasure 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 the use of charms. The schools of the Vinaya traditionally known amongst them are the Sarvastivadins, the Dharmaguptas, the Mahisasakas, the Kasyapiyas, and the Mahasanghikas: these five. 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) 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 stupa, where very many spiritual portents are seen. This is the spot where Buddha, when he lived in old time, was the Rishi who practised patience (Kshanti-rishi), and for the sake of Kaliraja endured the dismemberment of his body.

3.1.3

To the north-east of the town of Mungali about 250 or 260 li, we enter a great mountain and arrive at the fountain of the Naga Apalala ; this is the source of the river Su-po-fa-su-tu. This river flows to the south-west. 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 Kâsyapa Buddha, was born as a man and was called King-ki (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 flowings of the fountain emitted a white stream which destroyed all the products of the earth.

3.1.4

At this time, Sâkya Tathâgata, of his great pity guiding the world, was moved with compassion for the people of this country, who were so singularly afflicted with this calamity. Descending therefore spiritually, he came to this place, desiring to convert the violent dragon. Taking the mace of the Vajrapâni spirit, he beat against the mountain side. The dragon king, terrified, came forth and paid him reverence. Hearing the preaching of the law by Buddha, his heart became pure and his faith was awakened. Tathâgata forthwith forbad him to injure the crops of the husbandmen. Whereupon the dragon said, "All my sustenance comes from the fields of men; but now, grateful for the sacred instructions 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 compassionately permitted this. Therefore every twelfth year there is a calamity from the overflowing of the White River. To the south-west of the fountain of the dragon Apalala ('O-po-lo-lo), about 30 li on the north side of the river, there is a foot trace of Buddha on a great rock. According 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 (over the impression). Men come here from a distance to offer incense and flowers.

3.1.5

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, 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, by listening to half a Gâthâ of the law was content to kill himself.

3.1.6

Going south about 200 li from the town of Mungali, by the side of a great mountain, we come to the Mahâvana sanghârâma. It was here Tathâgata in old days practised the life of a Bodhisattva under the name of Sarvadata-râja. Fleeing from his enemy, he resigned his country and arrived secretly in this place. Meeting with a poor Brâhman 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 Mahâvana sanghârâma down the mountain 30 or 40 li, we arrive at the Mo-su sanghârâma. Here there is a stûpa 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 kôti of rays of light which lit up the Mahâvana sanghârâma, and then for the sake of Dêvas and men he recited the history of his former births (Jâtakas). Underneath this stûpa (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.

3.1.7

Going west 60 or 70 li from the Mo-su sanghârâma is a stûpa which was built by Asôka-râja. It was here Tathâgata in old time, practising the life of a Bodhisattva, was called Sivika (or Sibika) Râja. 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. Here is a stûpa in height 80 feet or so. In old time, when Buddha was Lord Sakra, famine and disease were prevalent 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 revived, and were delivered both from famine and disease. By the side of this stûpa and not far off is the great stûpa of Sûma. Here in old time when Tathâgata was Lord Sakra, filled with concern for the world, afflicted 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.

3.1.8

To the north of the valley Shan-ni-lo-shi, by the side of a steep rock, is a stupa. 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.

3.1.9

To the south-west of the town of Mungali 60 or 70 li there is a great river, on the east of which is a stupa 60 feet or so in height; it was built by Shang-kiun (Uttarasena). Formerly when Tathagata was about to die, he addressed the great congregation and said: "After my Nirvana, Uttarasena-raja, of the country Udyana (U-chang-na), will obtain a share of the relics of my body. When the kings were about to divide the relics equally, Uttarasena-raja arrived after (the others); coming from a frontier country, he was treated with little regard by the others. At this time the Devas published afresh the words of Tathagata as he was about to die. Then obtaining a portion of relics, the king came back to his country, and, to show his great respect, erected this stupa. 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 immediately into stone. By the side of this the stupa is built.

3.1.10

Going west of the town of Mungali 50 li or so, and crossing the great river, we come to a stupa called Lu-hi-ta-kia (Rohitaka); it is about 50 feet high, and was built by Asoka-raja. In former days, when Tathagata was practising the life of a Bodhisattva, he was the king of a great country, and was called Ts'z'-li (power of love). 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 stupa, 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 stupa); the people highly reverenced it, and offered flowers and incense without end. To the west of the stone stupa, after crossing the great river and going 30 or 40 li, we arrive at Vihara, in which is a figure of Avalokitesvara Bodhisattva. Its spiritual influences exhibit themselves in a mysterious way, and its miraculous powers (evidences) are manifested in an illustrious manner. The votaries of the law come together from every side, and offer it continual sacrifices (presents). Going north-west 140 or 150 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.

3.1.11

In old days Pi-lu-tse-kia (Virūḍhaka-rāja) having led his army to attack the Śākyas, four of the tribe resisted the advance. These were driven away by their clansmen, and each fled in a different direction. One of the Śākyas, 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 Śākya fugitive visited different kingdoms in various directions. Once having mistaken his way, he went to sleep by the side of the lake under the shadow of a tree. At this time a young Naga maiden was walking beside the lake, and suddenly espied the Sakya youth. Fearing that she might not be able otherwise to accomplish her wish, 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 tenderness?" 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.

3.1.12

You have favoured me with your affection, but they have not yet consented." The Sakya youth replied, "The mountains and valleys (surround us) with their mysterious shades; where then is your home?" She said, "I am a Naga 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 parents. Unhappily, too, this the curse following my evil deeds." The Sakya youth answered, "One word uttered from the ground of the heart and agreed to (by us both) and this

3.1.13

She said, "I respectfully obey your to approach orders; let that follow whatever it be." Then the Sakya 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 gratefully addressed the Sakya youth thus: "By my evil deeds (through the accumulation of evil deeds), I have been compelled 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."

3.1.14

The Naga maiden then returning to the lake addressed her father and mother, saying, "Just now, as I was wandering 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 he gave consent to his daughter's request. Then proceeding 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." The Sakya youth having accepted the Naga-raja's invitation, went forthwith to his abode. On this all the family of the Naga received the youth with extreme reverence, and desired to delight his mind by an excess of feasting and pleasure; but the youth, seeing the dragon forms of his entertainers, was filled with affright and disgust, and he desired to go. The Naga-raja detaining 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."

3.1.15

Then the Naga-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, "Now 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 Naga'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 Naga wherewith to punish the contumelious and subdue the affrighted at the divine warrior, they submitted, and gave him tin- .is ho led abuses and established order; he advanced the good and relieved the in,: ml then with a great c<> palace to acquaint • ii the cumpleliui. ^ing; 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 he went to rest by her side, from her head came forth the ninefold crest of the Naga.

3.1.16

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).

3.1.17

Just after Uttarasena had come to power his mother lost her sight. Tathagata, when he was going back from the subjugation of the Naga Apalala, descended from space and alighted in this palace. Uttarasena was out hunting, and Tathagata preached a short sermon to his mother. Having 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 attendants 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 Kusinagara (Keu-shi), where between the Sala trees he is about to die, and let your son come for a share of the relics to honour them."

3.1.18

Then Tathagata with all his attendants took flight through the air and went. Afterwards Uttarasena-raja, whilst engaged 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 has 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 Sala 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.

3.1.19

Going north-west from the town of Mung-kia-li, crossing a mountain and passing through a valley, we reascend the Sin-tu river. The roads are craggy and steep; the mountains and the valleys are dark and gloomy. Sometimes we have to cross by ropes, sometimes by iron chains stretched across the chasms, with wood cut into the ground for climbing the embankments. Going thus 1000 li or so, we reach the river valley of Ta-li-lo, where stood once the capital of U-chang-na. This country produces much gold and scented turmeric. By the side of a great sangharama in this valley of Ta-li-lo is a figure of Maitreya 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 Madhyantika. This saint by his spiritual power caused a sculptor to ascend into the Tushita (Tu-si-to) heaven, that he 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 of wood across the chasms and precipices, after going 500 li or so, we arrive at the country of Po-lu-lo (Bolor).

3.2

The country of Po-lu-lo 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 somewhat different. There are about a hundred saṅghārāmas 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 (Udakhāṇḍa), 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. After crossing the river we arrive at the kingdom of Ta-ch'a-shi-lo (Takshasila).

TA-CH'A-SHI-LO (TAKSHAS'ILA).

3.3.1

The kingdom of Ta-ch'a-shi-lo 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 Kapisa, but latterly it has become tributary to Kia-shimi-lo (Kasmir). The land is renowned for its fertility, and produces rich harvests. It is very full of streams and fountains. Flowers and fruits are abundant. The climate is agreeably temperate. The people are lively and courageous, and they honour the three gems. Although there are many sangharamas, 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 [Naga Elapatra] (I-lo-po-to-lo); it is about 100 paces round, the waters are pure and sweet; lotus flowers of various colours, which reflect different tints in their common beauty (garnish the surface); this Naga was a Bhikshu who anciently, in the time of Kasyapa 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.

3.3.2

Going 30 li or so to the south-east of the Naga tank, we enter a gorge between two mountains, where there is a stupa built by Asoka-raja. It is about 100 feet in height. This is where Sakya Tathagata delivered a prediction, that when Maitreya, Lord of the World, 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 the mountains on every side are shaken, all round this sacred spot (treasure) to the distance of 100 paces there is perfect stillness. If men are 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 stūpa is a saṅghārāma in ruins, and which has been for a long time deserted and without priests.

3.3.3

To the north of the city 12 or 13 li is a stūpa built by Aśōka-rāja. 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 stūpa secretly, she offered worship in excess and confessed her faults. Then seeing that the vestibule (the open court in front of the stūpa) 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 Tathāgata 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).

3.3.4

By the side of the stūpa of the "sacrificed head" is a saṅghārāma, of which the surrounding courts are deserted and overgrown; there are (nevertheless) a few priests. It was here in old days the master of sastras Kumaralabdha, belonging to the school of Sutras (Sautrantikas), composed several treatises. Outside the city to the south-east, on the shady side of a mountain, 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-na-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 queen-royal was dead, her successor (the step-mother) 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 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;

3.3.5

because of his attachment to the good his fame is in every mouth." The king listening to her seducing words, agreed willingly with the vile plot, and forthwith gave orders to his eldest son in these words : "I have received my royal inheritance in succession, 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 my ancestors. I now confide to you the government of Ta-ch'a-shi-lo. 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 impression, and sent it off by a messenger with all dispatch as a letter of accusation. His ministers having read the letter, were confused, and looked at one another with dismay.

3.3.6

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, 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." 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 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 town. His wife said to him, "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!" 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, he sang a mournful song. The king, who was in an upper chamber, 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?"

3.3.7

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! O heavens! O heavens! what a misfortune is this!" yielding to his tears, thanked (his father) and replied, "In truth, for want of filial piety have I thus been 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.

3.3.8

At this time in the sanghārāma of the Bōdhi tree there was a great Arhat called Ghōsha (Kiu-sha). He had the fourfold power of "explanation without any difficulties." He was completely versed in the Trividyās. 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 near), both men and women, in crowds. At this time the Arhat preached on the twelve Nidānas, 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 mysterious 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 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.

3.3.9

The king then accused the ministers (who had 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) he 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 kingdom of Sang-ho-pu-lo (Simhapura).

SANG-HO-PU-LO [SIMHAPURA].

3.4.1

The kingdom of Sang-ho-pu-lo 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 dependence on Kaśmîr. Not far to the south of the capital is a stûpa built by Aśôka-râja. The decorations are much injured : spiritual wonders are continually connected with it. By its side is a sanghārāma, which is deserted and without priests.

3.4.2

To the south-east of the city 40 or 50 li is a stone stūpa which was built by Aśōka-rāja ; 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 joining 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 live in the clefts and caverns bordering on the tanks or hide themselves 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 wandering forth.

3.4.3

By the side there is a sanghārāma, which for a long time has been without priests. By the side of the stūpa, and not far off, is the spot where the original teacher of the white-robed heretics 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 Dēvas. The persons who frequent it subject themselves to austerities ; day and night they use constant diligence without relaxation. The laws of their founder are mostly filched from the principles of the books of Buddha. These men are of different classes, and select their rules and frame their precepts accordingly. The great ones are called Bhikshus; the younger are called Sramaneras. 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. 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 they stealthily class with that of Tathagata; it differs only in point of clothing; the points of beauty are absolutely the same.

3.4.4

From this place going back to the northern frontiers of Ta-ch'a-shi-lo, crossing the Sin-tu river and going south-east 200 li or so, we pass the great stone gates where formerly Mahasattva, as a prince, sacrificed his body to feed a hungry Wu-t'u (otu, a cat). To the south of this place 40 or 50 paces there is a stone stūpa. This is the place where Mahāsattva, pitying the dying condition of the beast, 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, 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 stūpa about 200 feet high, which was built by King Aśōka. It is adorned with sculptures and tastefully constructed (built). From time to time spiritual indications are apparent. There are a hundred or so small stūpas, provided with stone niches for movable images (or stone movable niches) around this distinguished spot. Whatever sick there are who can circumambulate it are mostly restored to health. To the east of the stūpa there is a saṅghārāma, with about 100 priests given to the study of the Great Vehicle.

3.4.5

Going east from this 50 li or so, we come to an isolated mountain, where there is a saṅghārāma with about 200 priests in it. They all study the Great Vehicle. Fruits and flowers abound here, with fountains and tanks clear as a mirror. By the side of this convent is a stūpa about 300 feet in height. Here Tathāgata 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 (Uraśa).

3.5

The kingdom of Wu-la-shi (Uraśa) is about 2000 li in circuit; the mountains and valleys form a continuous 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 Kaśmīr. 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 stūpa about 200 feet or so in height, which was built by Aśōka-rāja. By its side is a saṅghārāma, in which there are but a few disciples, who study the Great Vehicle.
Going south-east from this, crossing over mountains and treading along precipices, passing over chain bridges, after 1000 li or so, we come to the country of Kia-shi-mi-lo (Kaśmīr).

KIA-SHI-MI-LO [KASHMIR].

3.6.1

The kingdom of Kasmir is about 7000 li in circuit, and on all sides it is enclosed by mountains. These mountains are very high. Although the mountains have passes through them, these are narrow and contracted. The neighbouring states that have attacked it have never succeeded 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 yu-kin, and medicinal plants.

3.6.2

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 handsome 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 sangharamas and 5000 priests. There are four stupas built by Asoka-raja. Each of these has about 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."

3.6.3

In the fiftieth year after the Nirvana, the disciple of Ananda, Madhyantika (Mo-t'ien-ti-kia) the Arhat — having obtained the six spiritual faculties and been gifted with the eight Vimokshas — 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." 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 kept back the waters with all his might. So the lake became dry and the waters exhausted. On this the Naga, taking flight, asked for a place. The Arhat (then said), " To the north-west of this is a pool about 100 li in circuit; in this little lake you and your posterity may continue to dwell." The Naga said, "The lake and the land being mutually transferred, let me be allowed to make my religious offerings to you." Madhyantika said, "Not long hence I shall enter on the Nirvana without remnants (anupadhisesha); although I should wish to allow your request, how can I do it?"

3.6.4

The Naga then pressed his request in this way: "May 500 Arhats then ever receive my offerings till the end of the law? After which (I 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 exercise of his great spiritual power, founded 500 sangharamas. He then set himself to procure by purchase from surrounding 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 countries despising these low-born men, would not associate with them, and called them Kritiyas (Ki-li-to). The fountains now have begun to bubble up (in token of the end of the law having come).

3.6.5

In the hundredth year after the Nirvana of Tathagata, Asoka, 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. At this time there were 500 Arhats and 500 schismatical priests, whom the king 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 men, 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, intending to drown them all. At this time the Arhats having seen the danger threatening 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 Asoka-raja, for the sake of the Arhats, built 500 sangharamas, and gave this country as a gift to the priesthood.

3.6.6

In the four-hundredth year after the Nirvana of Tathagata, Kanishka, king of Gandhara, having succeeded 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 Parsva said, "Since Tathagata left the world many years and months have elapsed. The different schools hold to the treatises of their several masters. Each keeps to his own views, and so the whole body is torn by divisions." The king having heard this, was deeply affected and gave way to sad regrets. After awhile he spoke to Parsva 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, 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 Pārsva replied, "The previous merit of the great king has resulted in his present distinguished position. That he may continue to love the law of Buddha is what I desire above all things.

3.6.7

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. Being 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 (would prevent consultation), 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' remain, and those who are still in a condition of learners go." Still there were a great multitude who remained. On this the king issued another edict: "Those who are in possession of the three enlightenments and have the six spiritual faculties may remain; the others can go." And yet there was a great multitude who remained. Then he published another edict: "Let those who are acquainted both with the three Pitakas and the five vidyas remain; as to others, let them go." Thus there remained 499 men. Then the king desired to go to his own country, as he suffered from the heat and moisture of this country.

3.6.8

He also wished to go to the stone grot at Rajagriha, where Kasyapa had held his religious assembly (convocation). The honourable Pars'va and others then counselled him, saying, "We cannot go there, because there are many heretical teachers there, and different sastras being brought under consideration, there will be clamour and vain discussion. Without having right leisure for consideration, what benefit will there be in making (fresh) treatises? The mind of the assembly is well 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 Rishis 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 arranging) the Scriptures and composing the sastra. 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 kleśas) not loosed, then all discussion is contradictory and useless. You had better go, and not dwell here."

3.6.9

On this Vasumitra answered, "The wise without doubt regard the law in the place of Buddha, appointed for the conversion of the world, and therefore you reasonably desire to compile true (orthodox) śāstras. As for myself, though not quick, yet in my poor way I have investigated the meaning of words. I have also studied with earnestness the obscure literature of the three piṭakas and the recondite meaning of the five vidyās; and I have succeeded in penetrating their teaching, 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; 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."

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