大唐西域記 3.6: KIA-SHI-MI-LO [KASHMIR].
Si-yu-ki: Buddhist Records of the Western World 3.6
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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."
3.6.10
Then Vasumitra cast the ball into the air; it was arrested by the Devas, who, before it fell, asked him this question: "In consequence of obtaining the fruit of Buddha, you shall succeed Maitreya in his place (in the Tushita 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 Upadêśa Sâstra to explain the Sûtra Piṭaka. Next they made in ten myriads of verses the Vinaya Vibhâshâ Sâstra to explain the Vinaya Piṭaka; and afterwards they made in ten myriad of verses the Abhidharma Vibhâshâ Sâstra to explain the Abhidharma Piṭaka. Altogether they composed thirty myriad of verses in six hundred and sixty myriad of words, which thoroughly explained the three Piṭakas. There was no work of antiquity to be compared with (placed above) their productions; from the deepest to the smallest question, they examined all, explaining all minute expressions, so that their work has become universally known and is the resource of all students who have followed them.
3.6.11
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 stupa with the Scriptures in the middle. He commanded the Yakshas to defend the approaches to the kingdom, so as not to permit the other sects to get these sastras and take them away, with the view that those dwelling in the country might enjoy the fruit of this labour. Having finished this pious labour, he returned with his army to his own capital. 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 assumed the government, banished the priests, and overthrew religion.
3.6.12
The king of Himatala, of the country of To-hu-lo (Tukhara), was by descent of the Sakya race. In the six-hundredth year after the Nirvana of Buddha, he succeeded to the territory of his ancestor, and his heart was deeply imbued with affection for the law of Buddha. 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 thousand, and under the pretence of being merchants laden with many articles of merchandise and with valuable goods, but having secretly concealed on their persons warlike instruments, they entered on this kingdom, and the king of the country received them as his guests with special honour. He 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.
3.6.13
Then the king of Himatala, flinging off his cap, proceeded towards the throne; the king of the Kritiyas, terrified, 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 sangharama, and 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). As for the Kritiyas, as they had more than once been put down by the priests and their religion overturned, in lapse of time their enmity had increased so that they hated the law of Buddha. After some 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, and on the south of a great mountain, is a sanghārāma with about 300 priests in it. In the stūpa (attached to the convent) is a tooth of Buddha in length about an inch and a half, of a yellowish-white colour;
3.6.14
on religious days it emits a bright light. In old days the Kṛitiya race having destroyed the law of Buddha, the priests being dispersed, each one selected his own place of abode. On this occasion one Śramaṇa, wandering throughout the Indies to visit and worship the relics of Buddha (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 Śramaṇa having seen them, climbed up a tree to get out of their way; then the herd of elephants rushed down to drink 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 Śramaṇa, 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 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 forthwith to the Sramana. The Sramana opening it, found in the inside Buddha's tooth.
3.6.15
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 together, 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, he returned to the bank and departed. Turning to the river he sighed and said, "Not 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 he built and appo;: Then the Nagas 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.
3.6.16
Fourteen or fifteen li to the south of the sanghārāma is a little sanghārāma in which is a standing figure of Avalōkitēśvara Bōdhisattva. If any one vows to fast till he dies unless he beholds this Bōdhisattva, immediately from the image it comes forth glorious in appearance. South-east of the little sanghārāma about 30 li or so, we come to a great mountain, where there is an old (ruined) sanghārāma, of which the shape is imposing and the masonry 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 śāstras, composed the Shun-ching-li-lun (Nyāyānusāra śāstra); on the left and the right of the sanghārāma are stūpas where are enshrined the relics (śarīras) of great Arhats. The wild beasts and mountain apes gather flowers to offer as religious oblations. Throughout the year they continue these offerings without interruption, as if it were a traditional 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 Śrāmaṇēras, who in troops frequent 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.
3.6.17
Ten li to the east of the sanghārāma of Buddha's tooth, between the crags of a mountain to the north, is a small sanghārāma. In old days the great master of śāstras called So-kin-ta-lo (Skandhila) composed here the treatise called Chung-sse-făn-pi-po-sha. In the little convent is a stūpa of stone about 50 feet high, where are preserved the śarīras 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 Nirvāṇa, addressing the people round him, said, "Not long hence I shall reach a condition of anupadhiśeṣa (without a remnant). I wish to explain how I have attained to the excellent law." The people hearing him again laughed together in ridicule. They all came together in an assembly to see him put to shame. 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 Buddha, the various sūtras and śāstras. Then the king gave me to the Shaman. I arrived in this country carrying on my back the books of Buddha.
3.6.18
Not long after this I died suddenly. The merit I had obtained by carrying these sacred books eventuated in my being born a man, and then again I died as a mortal. But, [...] thanks to the merit I possessed, I soon (was born 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 moderate 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 Samâdhi called the brilliancy of flame. From his body proceeded smoke and fire, and thus he entered Nirvâna; his remains (bones) fell to the earth, and they raised a stûpa over them. Going north-west 200 li or so of the royal city, we come to the sanghârâma called "Mai-lin." It was here the master of sâstras called Pûrṇa composed a commentary on the Vibhâshâ Sâstra. 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 sanghârâma belonging to the Mahâsaṅghika (Ta-chong-pu) school, with about 100 priests. It was here in old time that Fo-ti-la (Bodhila), a master of sâstras, composed the treatise Tsih-chin-lun.
3.6.19
From this going south-west, and crossing some mountains and traversing many precipices, going 700 li or so, we come to the country Pun-nu-tso (Punach).
Linked texts (1)
- 大唐西域記 — Xuanzang & 辯機, Classical Chinese