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大唐西域記 6

Si-yu-ki: Buddhist Records of the Western World 6

Language
English

Contents

6

BOOK VI. — FOUR COUNTRIES . . . . 1-43 (1) Shi-lo-fu-shi-ti (Sravasti) 1 (2) Kie-pi-lo-fa-su-tu (Kapilavastu) . . . 13 (3) Lan-mo (Ramagrama) .... 26 (4) Kiu-shi-na-kie-lo (Kusinagara) . . . 31

6_2

Contains an account of four countries, viz., (1) Shi-lo-fu-shi-ti ; (2) Kie-pi-lo-fu-sse-to ; (3) Lan-mo ; (4) Ku-shi-na-k'ie-lo.

SHI-LO-FU-SHI-TI [SRAVASTI].

6.1.1

THE kingdom of Sravasti (Shi-lo-fu-shi-ti) is about 6000 li in circuit. The chief town is desert and ruined. There is no record as to its exact limits (area). The ruins of the walls encompassing the royal precincts give a circuit of about 20 li. Though mostly in ruins, still there are a few inhabitants. Cereals grow in great abundance; the climate is soft and agreeable, the manners of the people are honest and pure. They apply themselves to learning, and love religion (merit). There are several hundreds of sanghârâmas, mostly in ruin, with very few religious followers, who study the books of the Sammatiya (Ching-liang-pu) school. There are 100 Deva temples with very many heretics. When Tathagata was in the world, this was the capital of the country governed by Prasenajita-raja (Po-lo-si-na-chi-to-wang). Within the old precincts of the royal city are some ancient foundations; these are the remains of the palace of King Shing-kwan (Prasenajita). From this not far to the east is a ruinous foundation, above which is built a small stûpa; these ruins represent the Great Hall of the Law, which King Prasenajita built for Buddha. By the side of this hall, not far from it, above the ruins a stûpa, is built. This is where stood the vihâra which King Prasenajita built for Prajapati Bhikshuni, the maternal aunt of Buddha. Still east of this is a stūpa to record the site of the house of Sudatta (Shen-shi).

6.1.2

By the side of the house of Sudatta is a great stūpa. This is the place where the Angulimālya (Yang-kiu-li-mo-lo) gave up his heresy. The Angulimālyas are the unlucky caste (the criminals) of Śrāvasti. They kill everything that lives, and maddening themselves, they murder men in the towns and country, and make chaplets for the head of their fingers. The man in question wished to kill his mother to complete the number of fingers, when the Lord of the World (Buddha), moved by pity, went to him to convert him. Beholding the Lord from far, the Angulimālya rejoicing said, "Now I shall be born in heaven; our former teacher declared that whoever injures a Buddha or kills his mother, ought to be born in the Brahma heaven." Addressing his mother, he said, "Old woman! I will leave you for a time till I have killed that great Shaman." Then taking a knife, he went to attack the Lord. On this Tathāgata stepped slowly as he went, whilst the Angulimālya rushed at him without slacking his pace. The Lord of the World addressing him said, "Why do you persevere in your evil purpose and give up the better feelings of your nature and foster the source of evil?" The Angulimālya, hearing these words, understood the wickedness of his conduct, and on that paid reverence to Buddha, and sought permission to enter the law (i.e., the religious profession of Buddha), and having persevered with diligence in his religious progress, he obtained the fruit of an Arhat.

6.1.3

To the south of the city 5 or 6 li is the Jetavana. This is where Anathapindada (Ki-ku-to) (otherwise called) Sudatta, the chief minister of Prasenajita-raja, built for Buddha a vihara. There was a sangharama here formerly, but now all is in ruins (desert). On the left and right of the eastern gate has been built a pillar about 70 feet high; on the left-hand pillar is engraved on the base a wheel; on the right-hand pillar the figure of an ox is on the top. Both columns were erected by Asoka-raja. The residences (of the priests) are wholly destroyed; the foundations only remain, with the exception of one solitary brick building, which stands alone in the midst of the ruins, and contains an image of Buddha. Formerly, when Tathagata ascended into the Trayastrimsas heaven to preach for the benefit of his mother, Prasenajita-raja, having heard that the king Udayana had caused a sandal-wood figure of Buddha to be carved, also caused this image to be made.

6.1.4

The nobleman Sudatta was a man of "humanity" and talent. He had amassed great wealth, and was liberal in its distribution. He succoured the needy and destitute, and had compassion on the orphan and helped the aged. During his lifetime they called him Anathapindada (Ki-ku-to — friend of the orphan) on account of his virtue. He, hearing of the religious merit of Buddha, conceived a deep reverence for him, and vowed to build a vihara for him. He therefore asked Buddha to condescend to come to receive it. The Lord of the World commanded Sariputra (She-li-tseu) to accompany him and aid by his counsel. Considering the garden of Jeta (Shi-to-yuen), the prince, to be a proper site on account of its pleasant and upland position, they agreed to go to the prince to make known the circumstances of the case. The prince in a jeering way said, "If you can cover the ground with gold (pieces) I will sell it (you can buy it)." Sudatta, hearing it, was rejoiced. He immediately opened his treasuries, with a view to comply with the agreement, and cover the ground. There was yet a little space not filled. The prince asked him to desist, but he said, "The field of Buddha is true; I must plant good seed in it." Then on the vacant spot of ground he raised a vihara.

6.1.5

The Lord of the World forthwith addressed Ananda and said, "The ground of the garden is what Sudatta has bought; the trees are given by Jeta. Both of them, similarly minded, have acquired the utmost merit. From this time forth let the place be called the grove of Jeta (Shi-to) and the garden of Anathapindada (Ki-ku-to). To the north-east of the garden of Anathapindada (Ki-ku-to) is a stupa. This is the place where Tathagata washed with water the sick Bhikshu. Formerly, when Buddha was in the world, there was a sick Bhikshu (Pi-tsu), who, cherishing his sorrow, lived apart by himself in a solitary place. The Lord of the World seeing him, inquired, "What is your affliction, living thus by yourself?" He answered, "My natural disposition being a careless one and an idle one, I had no patience to look on a man sick (to attend on the sick), and now when I am entangled in sickness there is nobody to look on me (attend to me)." Tathāgata, moved with pity thereat, addressed him and said, "My son! I will look on you!" and then touching him, as he bent down, with his hand, lo! the sickness was immediately healed; then leading him forth to the outside of the door, he spread a fresh mat for him and himself, washed his body and changed his clothes for new ones. Then Buddha addressed the Bhikshu, "From this time be diligent and exert yourself." Hearing this, he repented of his idleness, was moved by gratitude, and, filled with joy, he followed him.

6.1.6

To the north-west of the garden of Anāthapiṇḍada is a little stūpa. This is the place where Mudgalaputra (Mo-te-kia-lo-tseu) vainly exerted his spiritual power in order to lift the girdle (sash) of Śāriputra (She-li-tseu). Formerly, when Buddha was residing near the lake Wu-jeh-no, in the midst of an assembly of men and Devas, only Śāriputra (She-li-tseu) was absent (had not time to join the assembly). Then Buddha summoned Mudgalaputra, and bade him go and command him to attend. Mudgalaputra accordingly went. Śāriputra was at the time engaged in repairing his religious vestments. Mudgalaputra addressing him said, "The Lord, who is now dwelling beside the Anavatapta lake, has ordered me to summon you." Śāriputra said, "Wait a minute, till I have finished repairing my garment, and then I will go with you." Mudgalaputra said, "If you do not come quickly, I will exert my spiritual power, and carry both you and your house to the great assembly." Then Sariputra, loosing his sash, threw it on the ground and said, "If you can lift this sash, then perhaps my body will move (or, then I will start)." Mudgalaputra exerted all his spiritual power to raise the sash, yet it moved not. Then the earth trembled in consequence. On returning by his spiritual power of locomotion to the place where Buddha was, he found Sariputra already arrived and sitting in the assembly. Mudgalaputra sighing said, "Now then I have learned that the power of working miracles is not equal to the power of wisdom."

6.1.7

Not far from the stupa just named is a well. Tathagata, when in the world, drew from this well for his personal use. By the side of it is a stupa which was built by Asoka-raja; in it are some sariras of Tathagata; here also are spots where there are traces of walking to and fro and preaching the law. To commemorate both these circumstances, (the king) erected a pillar and built the stupa. A mysterious sense of awe surrounds the precincts of the place; many miracles are manifested also. Sometimes heavenly music is heard, at other times divine odours are perceived. The lucky (happy) presages (or, the omens that indicate religious merit) would be difficult to recount in full.

6.1.8

Not far behind the sangharama (of Anathapindada) is the place where the Brahmacharins killed a courtesan, in order to lay the charge of murdering her on Buddha (in order to slander him). Now Tathagata was possessed of the tenfold powers, without fear, perfectly wise, honoured by men and Devas, reverenced by saints and sages; then the heretics consulting together said, "We must devise some evil about him, that we may slander him before the congregation." Accordingly they allured and bribed this courtesan to come, as it were, to hear Buddha preach, and then, the congregation having knowledge of the fact of her presence, they (the heretics) took her and secretly killed her and buried her body beside a tree, and then, pretending to be affected with resentment, they acquainted the king (with the fact of the woman's death). The king ordered search to be made, and the body was found in the Jetavana. Then the heretics with a loud voice said, "This great Sramana Gautama is ever preaching about moral duty and about patience (forbearance), but now having had secret correspondence with this woman, he has killed her so as to stop her mouth; but now, in the presence of adultery and murder, what room is there for morality and continence?" The Devas then in the sky joined together their voices and chanted, "This is a slander of the infamous heretics."

6.1.9

To the east of the sangharama 100 paces or so is a large and deep ditch; this is where Devadatta, having plotted to kill Buddha with some poisonous medicine, fell down into hell. Devadatta was the son of Dronodana-raja (Ho-wang). Having applied himself for twelve years with earnestness, he was able to recite 80,000 (verses) from the treasury of the law. Afterwards, prompted by covetousness, he wished to acquire the divine (supernatural) faculties. Associating himself with evil companions, they consulted together, and he spake thus: "I possess thirty marks (of a Buddha), not much less than Buddha himself; a great company of followers surround me; in what respect do I differ from Tathagata?" Having thought thus, he forthwith tried to put a stumbling-block in the way of the disciples, but Sariputra and Mudgalaputra, obedient to Buddha's behest, and endowed with the spiritual power of Buddha himself, preached the law exhorting the disciples to re-union. Then Devadatta, not giving up his evil designs, wickedly placed some poison under his nails, designing to kill Buddha when he was paying him homage. For the purpose of executing this design he came from a long distance to this spot, but the earth opening, he went down alive into hell. To the south of this again there is a great ditch, where Kukali the Bhikshuni slandered Tathagata, and went down alive into hell. To the south of the Kukali ditch about 800 paces is a large and deep ditch.

6.1.10

Chanscha, the daughter of a Brahman, calumniated Tathagata, and here went down alive into hell. Buddha was preaching, for the sake of Devas and men, the excellent doctrines of the law, when a female follower of the heretics, seeing from afar the Lord of the World surrounded by a great congregation who venerated and reverenced him, thought thus with herself, "I will this very day destroy the good name of this Gautama, in order that my teacher may alone enjoy a wide reputation." Then tying a piece of wood next her person, she went to the garden of Anathapindada, and in the midst of the great congregation she cried with a loud voice and said, "This preacher of yours has had private intercourse with me, and I bear his child in my womb, the offspring of the Sakya tribe." The heretics all believed it, but the prudent knew it was a slander. At this time, Sakra, the king of Devas, wishing to dissipate all doubt about the matter, took the form of a white rat, and nibbled through the bandage that fastened the (wooden) pillow to her person. Having done so, it fell down to the ground with a great noise, which startled the assembly. Then the people, witnessing this event, were filled with increased joy; and one in the crowd picking up the wooden bolster, held it up and showed it to the woman, saying, "Is this your child, thou bad one?" Then the earth opened of itself, and she went down whole into the lowest hell of Avichi, and received her due punishment.

6.1.11

These three ditches are unfathomable in their depth; when the floods of summer and autumn fill all the lakes and ponds with water, these deep caverns show no signs of the water standing in them. East of the sangharama 60 or 70 paces is a vihara about 60 feet high. There is in it a figure of Buddha looking to the east in a sitting posture. When Tathagata was in the world in old days, he discussed here with the heretics. Farther east is a Deva temple of equal size with the vihara. When the sun is rising, the Deva temple does not cast its shade on the vihara, but when it is setting, the vihara obscures the Deva temple. Three or four li to the east of the vihara "which covers with its shadow" is a stupa. This is where Sariputra discussed with the heretics. When Sudatta first bought the garden of the Prince Jeta for the purpose of building a vihara for Buddha, then Sariputra accompanied the nobleman to inspect and assist the plan. On this occasion six masters of the heretics sought to deprive him of his spiritual power. Sariputra, as occasion offered, brought them to reason and subdued them. There is a vihara by the side, in front of which is built a stupa; this is where Tathagata defeated the heretics and acceded to the request of Visakha.

6.1.12

On the south of the stupa erected on the spot where Buddha acceded to Visakha's request is the place where Virudhaka-raja, having raised an army to destroy the family of the Sakyas, on seeing Buddha dispersed his soldiers. After King Virudhaka had succeeded to the throne, stirred up to hatred by his former disgrace, he equipped an army and moved forward with a great force. The summer heat being ended and everything arranged, he commanded an advance. At this time a Bhikshu, having heard of it, told Buddha; on this the Lord of the World was sitting beneath a withered tree; Virudhaka-raja, seeing him thus seated, some way off alighted from his chariot and paid him reverence, then as he stood up he said, "There are plenty of green and umbrageous trees; why do you not sit beneath one of these, instead of under this withered one with dried leaves, where you walk and sit?" The Lord said, "My honourable tribe is like branches and leaves; these being about to perish, what shade can there be for one belonging to it?" The king said, "The Lord of the World by his honourable regard for his family is able to turn my chariot." Then looking at him with emotion, he disbanded his army and returned to his country.

6.1.13

By the side of this place is a stupa; this is the spot where the Sakya maidens were slaughtered. Virudhaka-raja having destroyed the Sakyas, in celebration of his victory, took 500 of the Sakya maidens for his harem. The girls, filled with hatred and rage, said they would never obey the king, and reviled the king and his household. The king, hearing of it, was filled with rage, and ordered them all to be slaughtered. Then the officers, obedient to the king's orders, cut off their hands and feet, and cast them into a ditch. Then all the Sakya maidens, nursing their grief, invoked Buddha. The Lord by his sacred power of insight having beheld their pain and agony, bade a Bhikshu take his garment and go to preach the most profound doctrine to the Sakya girls, viz., on the bonds of the five desires, the misery of transmigration in the evil ways, the pain of separation between loved ones, and the long period (distance) of birth and death. Then the Sakya maidens, having heard the instructions of Buddha, put away the defilement of sense, removed all pollutions, and obtained the purity of the eyes of the law; then they died and were all born in heaven. Then Sakra, king of Devas, taking the form of a Brahman, collected their bones and burnt them. Men of succeeding years have kept this record.

6.1.14

By the side of the stupa commemorating the slaughter of the Sakyas, and not far from it, is a great lake which has dried up. This is where Virudhaka-raja went down bodily into hell. The world-honoured one having seen the Sakya maidens, went back to the Jetavana, and there told the Bhikshus, "Now is King Virudhaka's end come; after seven days' interval a fire will come forth to burn up the king." The king hearing the prediction, was very frightened and alarmed. On the seventh day he was rejoiced that no harm had come, and in order to gratify himself he ordered the women of his palace to go to the lake, and there he sported with them on its shores, strolling here and there with music and drinking. Still, however, he feared lest fire should burst out. Suddenly, whilst he was on the pure waters of the lake, the waves divided, and flames burst forth and consumed the little boat in which he was, and the king himself went down bodily into the lowest hell, there to suffer torments. To the north-west of the sangharama 3 or 4 li, we come to the forest of Obtaining-Sight (Aptanetravana ?) where are vestiges of Tathagata, who walked here for exercise, and the place where various holy persons have engaged in profound meditation. In all these places they have erected posts with inscriptions or else stupas.

6.1.15

Formerly there was in this country a band of 500 robbers, who roamed about through the towns and villages and pillaged the border of the country. Prasenajita-raja having seized them all, caused their eyes to be put out and abandoned them in the midst of a dark forest. The robbers, racked with pain, sought compassion as they invoked Buddha. At this time Tathagata was in the vihara of the Jetavana, and hearing their piteous cries (i.e., by his spiritual power), he was moved to compassion, and caused a soft wind to blow gently from the Snowy Mountains, and bring with it some medicinal (leaves?) which filled up the cavity of their eye-sockets. They immediately recovered their sight, and lo ! the Lord of the World was standing before them. Arriving at the heart of wisdom, they rejoiced and worshipped. Fixing their walking-staves in the ground, they departed. This was how they took root and grew. To the north-west of the capital 16 li or so, there is an old town. In the Bhadra-kalpa when men lived to 20,000 years, this was the town in which Kasyapa Buddha was born. To the south of the town there is a stupa. This is the place where he first met his father after arriving at enlightenment. To the north of the town is a stupa, which contains relics of the entire body of Kasyapa Buddha. Both these were built by Asoka-raja. From this point going south-east 500 li or so, we come to the country of Kie-pi-lo-fa-sse-ti (Kapilavastu).

KIE-PI-LO-FA-SSE-TI [KAPILAVASTU].

6.2.1

This country is about 4000 li in circuit. There are some ten desert cities in this country, wholly desolate and ruined. The capital is overthrown and in ruins. Its circuit cannot be accurately measured. The royal precincts within the city measure some 14 or 15 li round. They were all built of brick. The foundation walls are still strong and high. It has been long deserted. The peopled villages are few and waste. There is no supreme ruler; each of the towns appoints its own ruler. The ground is rich and fertile, and is cultivated according to the regular season. The climate is uniform, the manners of the people soft and obliging. There are 1000 or more ruined sanghārāmas remaining; by the side of the royal precincts there is still a sanghārāma with about 3000 (read 30) followers in it, who study the Little Vehicle of the Sammatīya school.

6.2.2

There are a couple of Deva temples, in which various sectaries worship (live). Within the royal precincts are some ruined foundation walls; these are the remains of the proper palace of Suddhodana-raja; above is built a vihāra in which is a statue of the king. Not far from this is a ruined foundation, which represents the sleeping palace of Mahamaya, the queen. Above this they have erected a vihara in which is a figure of the queen. By the side of this is a vihara; this is where Bodhisattva descended spiritually into the womb of his mother. There is a representation of this scene drawn in the vihara. The Mahasthavira school say that Bodhisattva was conceived on the 30th night of the month U-ta-lo-'an-sha-cha (Uttarashadha). This is the 15th day of the 5th month (with us). The other schools fix the event on the 23d day of the same month. This would be the 8th day of the 5th month (with us).

6.2.3

To the north-east of the palace of the spiritual conception is a stupa; this is the place where Asita the Rishi prognosticated the fortune (took the horoscope or signs of) the royal prince. On the day when the Bodhisattva was born there was a gathering (a succession) of lucky indications. Then Suddhodana-raja summoned all the soothsayers, and addressing them said, "With respect to this child, what are the fortunate and what the evil (signs)? As it is right, so do you clearly answer me." In reply they said, "According to the record of the former saints the signs are especially fortunate. If he remains in secular life he will be a Chakravartin monarch; if he leaves his home he will become a Buddha." At this time the Rishi Asita, coming from afar, stood before the door, and requested to see the king. The king, overjoyed, went forth to meet and reverence him, and requested him to be seated on a precious chair; then addressing him he said, "It is not without an object that the Great Rishi has condescended to visit me this day."

6.2.4

The Rishi said, "I was quietly resting (or, observing the summer rest) in the palace of the Devas, when I suddenly saw the multitude of the Devas dancing together for joy. I forthwith asked why they rejoiced in this extravagant way, on which they said, 'Great Rishi, you should know that to-day is born in Jambudvipa, of Maya, the first queen of Suddhodana-raja of the Sakya line, a royal son, who shall attain the complete enlightenment of sambodhi, and become all-wise.' Hearing this, I have come accordingly to behold the child; alas! that my age should prevent me awaiting the holy fruit." At the south gate of the city is a stupa. This is where the royal prince, when contending with the Sakya princes, cast the elephant away. The royal prince having contended in the public competition (of arts and athletic exercises), was left entirely alone (without compeer) among them all, (or, in every exercise). And now the Maharaja Suddhodana, after receiving congratulations (or, congratulating him), was about to go back to the city.

6.2.5

At this time the coachman was leading out the elephant and just about to leave the city. Devadatta, confident as ever in his brute strength, was just entering the gate from without; forthwith he asked the coachman, "Who is going to ride on this gaily caparisoned elephant?" He said, "The royal prince is just about to return, therefore I am going to meet him." Devadatta, in an excited manner, pulled the elephant down, and struck his forehead and kicked his belly, and left him lying senseless, blocking the way so that no one could pass. As they could not move him out of the way, the passers-by were stopped on their route. Nanda coming afterwards, asked, "Who has killed the elephant?" They said, "It was Devadatta." Forthwith he (Nanda) drew it on one side of the road. The prince-royal then coming, again asked, "Who had done the foul deed of killing the elephant?" They replied, "Devadatta killed it and blocked up the gate with it, and Nanda drew it on one side to clear the road." The royal prince then lifted the elephant on high and threw it across the city moat; the elephant falling on the ground caused a deep and wide ditch; the people since then have commonly called it "the fallen-elephant ditch." By the side of this is a vihara in which is a figure of the royal prince. By the side of this again is a vihara; this was the sleeping apartment of the queen and the prince; in it is a likeness of Yasodhara and (the child)

6.2.6

Rahula. By the side of the queen's chamber is a vihara with a figure of a pupil receiving his lessons; this indicates the old foundation of the school-house of the royal prince. At the south-east angle of the city is a vihara in which is the figure of the royal prince riding a white and high-prancing horse; this was the place where he left the city. Outside each of the four gates of the city there is a vihara in which there are respectively figures of an old man, a diseased man, a dead man, and a Sraman. It was in these places the royal prince, on going his rounds, beheld the various indications, on which he received an increase of (religious) feeling, and deeper disgust at the world and its pleasures; and, filled with this conviction, he ordered his coachman to return and go home again. To the south of the city going 50 li or so, we come to an old town where there is a stupa. This is the place where Krakuchchhanda Buddha was born, during the Bhadra-kalpa when men lived to 60,000 years. To the south of the city, not far, there is a stupa; this is the place where, having arrived at complete enlightenment, he met his father. To the south-east of the city is a stupa where are that Tathagata's relics (of his bequeathed body); before it is erected a stone pillar about 30 feet high, on the top of which is carved a lion. By its side (or, on its side) is a record relating the circumstances of his Nirvana. It was erected by Asoka-raja.

6.2.7

To the north-east of the town of Krakuchchhanda Buddha, going about 30 li, we come to an old capital (or, great city) in which there is a stupa. This is to commemorate the spot where, in the Bhadra-kalpa when men lived to the age of 40,000 years, Kanakamuni Buddha was born. To the north-east of the city, not far, is a stupa; it was here, having arrived at complete enlightenment, he met his father. Farther north there is a stupa containing the relics of his bequeathed body; in front of it is a stone pillar with a lion on the top, and about 20 feet high; on this is inscribed a record of the events connected with his Nirvana; this was built by Asoka-raja. To the north-east of the city about 40 li is a stupa. This is the spot where the prince sat in the shade of a tree to watch the ploughing festival. Here he engaged in profound meditation and reached the condition of "absence of desire." The king seeing the prince in the shade of the tree and engrossed in quiet contemplation, and observing that whilst the sun's rays shed their bright light around him, yet the shadow of the tree did not move, his heart, recognising the spiritual character of the prince, was deeply reverent.

6.2.8

To the north-west of the capital there are several hundreds and thousands of stûpas, indicating the spot where the members of the Sakya tribe were slaughtered. Virudhaka-raja having subdued the Sakyas, and captured the members of their tribe to the number of 9990 myriads of people, then ordered them to be slaughtered. They piled their bodies like straw, and their blood was collected in lakes. The Devas moved the hearts of men to collect their bones and bury them. To the south-west of the place of massacre are four little stûpas. This is the place where the four Sakyas withstood an army. When first Prasenajita became king, he sought an alliance by marriage with the Sakya race. The Sakyas despised him as not of their family, and so deceived him by giving him as a wife a child of a servant, whom they largely endowed. Prasenajita-raja established her as his principal queen, and she brought forth in due time a son, who was called Virudhaka-raja. And now Virudhaka was desirous to go to the family of his maternal uncles to pursue his studies under their direction. Having come to the south part of the city, he there saw a new preaching-hall, and there he stopped his chariot. The Sakyas hearing of it, forthwith drove him away, saying, "How dare you, baseborn fellow! occupy this abode, an abode built by the Sakyas, in appearance (or, intended for) an abode of Buddha?"

6.2.9

After Virudhaka had succeeded to the throne he longed to revenge his former insult; he therefore raised an army and occupied this place with his troops, who took possession of the fields. Four men of the Sakyas who were engaged in ploughing between the watercourses immediately opposed the progress of the soldiers, and having scattered them, entered the town. Their clansmen, considering that their tribe was one in which there had been a long succession of universal monarchs, and that the honourable children of such righteous kings had dared to act cruelly and impetuously, and without patience to kill and slay, and so had brought disgrace on their family, drove them away from their home. The four men, having been banished, went to the north among the Snowy Mountains; one became king of the country of Bamyan, one of Udyana, one of Himatala, one of Sambi (Kausambi?). They have transmitted their kingly authority from generation to generation without any interruption. To the south of the city 3 or 4 li is a grove of Nyagrodha trees in which is a stupa built by Asoka-raja. This is the place where Sakya Tathagata, having returned to his country after his enlightenment, met his father and preached the law. Suddhodana-raja, knowing that Tathagata had defeated Mara and was engaged in travelling about, leading people to the truth and converting them, was moved by a strong desire to see him, and considered how he could pay him the reverence due to him.

6.2.10

He therefore sent a messenger to invite Tathagata, saying, "Formerly you promised, when you had completed your purpose to become a Buddha, to return to your native place. These are your words still unperformed; now then is the time for you to condescend to visit me." The messenger having come to the place where Buddha was, expressed to him the king's desire (mind). Tathagata in reply said, "After seven days I will return to my native place." The messenger returning, acquainted the king with the news, on which Suddhodana-raja ordered his subjects to prepare the way by watering and sweeping it, and to adorn the road with incense and flowers ; and then, accompanied by his officers of state, he proceeded 40 li beyond the city, and there drew up his chariot to await his arrival. Then Tathagata with a great multitude advanced ; the eight Vajrapanis surrounded him as an escort, the four heavenly kings went before him ; divine Sakra, with a multitude of Devas belonging to the world of desires (Kama-loka), took their place on the left hand ; Brahma-raja with Devas of Rupa-loka accompanied him on the right. The Bhikshu priests walked in order behind, Buddha by himself, as the full moon among the stars, stood in the midst ; his supreme spiritual presence shook the three worlds, the brightness of his person exceeded that of the seven lights ; and thus traversing the air he approached his native country.

6.2.11

The king and ministers having reverenced him, again returned to the kingdom, and they located themselves in this Nyagrodha grove. By the side of the sangharama, and not far from it, is a stupa ; this is the spot where Tathagata sat beneath a great tree with his face to the east and received from his aunt a golden-tissued kashaya garment. A little farther on is another stupa ; this is the place where Tathagata converted eight king's sons and 500 Sakyas. Within the eastern gate of the city, on the left of the road, is a stupa ; this is where the Prince Siddartha practised (athletic sports and competitive) arts. Outside the gate is the temple of Isvara-deva. In the temple is a figure of the Deva made of stone, which has the appearance of rising in a bent position. This is the temple which the royal prince when an infant (in swaddling clothes) entered. King Suddhodana was returning from the Lumbini (Lavani—La-fa-ni) garden, after having gone to meet the prince. Passing by this temple the king said, "This temple is noted for its many spiritual exhibitions (miracles). The Sakya children who here seek divine protection always obtain what they ask; we must take the royal prince to this place and offer up our worship." At this time the nurse (foster-mother), carrying the child in her arms, entered the temple; then the stone image raised itself and saluted the prince. When the prince left, the image again seated itself.

6.2.12

Outside the south gate of the city, on the left of the road, is a stupa; it was here the royal prince contended with the Sakyas in athletic sports (arts) and pierced with his arrows the iron targets. From this 30 li south-east is a small stupa. Here there is a fountain, the waters of which are as clear as a mirror. Here it was, during the athletic contest, that the arrow of the prince, after penetrating the targets, fell and buried itself up to the feather in the ground, causing a clear spring of water to flow forth. Common tradition has called this the arrow fountain (Sarakûpa) ; persons who are sick by drinking the water of this spring are mostly restored to health; and so people coming from a distance taking back with them some of the mud (moist earth) of this place, and applying it to the part where they suffer pain, mostly recover from their ailments. To the north-east of the arrow well about 80 or 90 li, we come to the Lumbinî (Lavanî) garden. Here is the bathing tank of the Sâkyas, the water of which is bright and clear as a mirror, and the surface covered with a mixture of flowers.

6.2.13

To the north of this 24 or 25 paces there is an Asôka-flower tree, which is now decayed ; this is the place where Bodhisattva was born on the eighth day of the second half of the month called Vaisâkha, which corresponds with us to the eighth day of the third month. The school of the Sthaviras (Shang-tso-pu) say it was on the fifteenth day of the second half of the same month, corresponding to the fifteenth day of the third month with us. East from this is a stûpa built by Asôka-râja, on the spot where the two dragons bathed the body of the prince. When Bodhisattva was born, he walked without assistance in the direction of the four quarters, seven paces in each direction, and said, "I am the only lord in heaven and earth ; from this time forth my births are finished." Where his feet had trod there sprang up great lotus flowers. Moreover, two dragons sprang forth, and, fixed in the air, poured down the one a cold and the other a warm water stream from his mouth, to wash the prince. To the east of this stûpa are two fountains of pure water, by the side of which have been built two stûpas. This is the place where two dragons appeared from the earth. When Bodhisattva was born, the attendants and household relations hastened in every direction to find water for the use of the child. At this time two springs gurgled forth from the earth just before the queen, the one cold, the other warm, using which they bathed him.

6.2.14

To the south of this is a stûpa. This is the spot where Sakra, the lord of Devas, received Bodhisattva in his arms. When Bodhisattva was born, then Sakra, the king of Devas, took him and wrapped him in an exquisite and divine robe. Close to this there are four stûpas to denote the place where the four heavenly kings received Bodhisattva in their arms. When Bodhisattva was born from the right side of his mother, the four kings wrapped him in a golden-coloured cotton vestment, and placing him on a golden slab (bench) and bringing him to his mother, they said, "The queen may rejoice indeed at having given birth to such a fortunate child!" If the Devas rejoiced at the event, how much more should men! By the side of these stûpas and not far from them is a great stone pillar, on the top of which is the figure of a horse, which was built by Asoka-raja. Afterwards, by the contrivance of a wicked dragon, it was broken off in the middle and fell to the ground. By the side of it is a little river which flows to the south-east. The people of the place call it the river of oil. This is the stream which the Devas caused to appear as a pure and glistening pool for the queen, when she had brought forth her child, to wash and purify herself in. Now it is changed and become a river, the stream of which is still unctuous. From this going east 300 li or so, across a wild and deserted jungle, we arrive at the kingdom of Lan-mo (Ramagrama).

LAN-MO [RAMAGRAMA].

6.3.1

The kingdom of Lan-mo has been waste and desolate for many years. There is no account of its extent. The towns are decayed and the inhabitants few. To the south-east of the old capital (town) there is a brick stūpa, in height less than 100 feet. Formerly, after the Nirvāṇa of Tathāgata, a previous king of this country having got a share of the śarīras of his body, returned home with them, and to honour these relics he built (this stūpa). Miraculous signs are here displayed, and a divine light from time to time shines around. By the side of the stūpa is a clear lake (tank). A dragon at certain periods comes forth and walks here, and changing his form and snake-like exterior, marches round the stūpa, turning to the right to pay it honour. The wild elephants come in herds, gather flowers, and scatter them here. Impelled by a mysterious power, they have continued to offer this service from the first till now. In former days, when Aśoka-rāja, dividing the relics, built stūpas, having opened the stūpas built by the kings of the seven countries, he proceeded to travel to this country, and put his hand to the work (viz., of opening this stūpa); the dragon, apprehending the desecration of the place, changed himself into the form of a Brahman, and going in front, he bowed down before the elephant and said, "Maharaja! your feelings are well affected to the law of Buddha, and you have largely planted (good seed) in the field of religious merit.

6.3.2

I venture to ask you to detain your carriage awhile and condescend to visit my dwelling." The king replied, "And where is your dwelling? is it near at hand?" The Brahman said, "I am the Naga king of this lake. As I have heard that the great king desires to build a superior field of merit, I have ventured to ask you to visit my abode." The king, receiving this invitation, immediately entered the dragon precinct, and sitting there for some time, the Naga advanced towards him and said, "Because of my evil karma I have received this Naga body; by religious service to these sariras of Buddha I desire to atone for and efface my guilt. Oh, that the king would himself go and inspect (the stupa, or, the relics) with a view to worship. Asoka-raja having seen (the character of the place), was filled with fear, and said, "All these appliances for worship are unlike anything seen amongst men." The Naga said, "If it be so, would that the king would not attempt to destroy the stupa!" The king, seeing that he could not measure his power with that of the Naga, did not attempt to open the stupa (to take out the relics). At the spot where the dragon came out of the lake is an inscription to the above effect.

6.3.3

Not far from the neighbourhood of this stupa is a sangharama, with a very few priests attached to it. Their conduct is respectful and scrupulously correct; and one Sramanera manages the whole business of the society. When any priests come from distant regions, they entertain them with the greatest courtesy and liberality; during three days they keep them in their society, and offer them the four necessary things.

6.3.4

The old tradition is this: Formerly there were some Bhikshus who agreed to come together from a distance, and to travel to worship this stupa. They saw when they had arrived a herd of elephants, coming and departing together. Some of them brought on their tusks shrubs (leaves and branches), others with their trunks sprinkled water, some of them brought different flowers, and all offered worship (as they stood) to the stupa. When the Bhikshus saw this, they were moved with joy and deeply affected. Then one of them giving up his full orders (ordination), vowed to remain here and offer his services continually (to the stupa), and expressing his thoughts to the others, he said, "I indeed, considering these remarkable signs of abounding merit, count as nothing my own excessive labours during many years amongst the priests. This stupa having some relics of Buddha, by the mysterious power of its sacred character draws together the herd of elephants, who water the earth around the bequeathed body (of the saint). It would be pleasant to finish the rest of my years in this place, and to obtain with the elephants the end (at which they aim)." They all replied, "This is an excellent design; as for ourselves, we are stained by our heavy (sins); our wisdom is not equal to the formation of such a design; but according to your opportunity look well to your own welfare, and cease not your efforts in this excellent purpose."

6.3.5

Having departed from the rest, he again repeated his earnest vow, and with joy devoted himself to a solitary life during the rest of his days. On this he constructed for himself a leafy pannasâlâ, led the rivulets so as to form a pool, and at their proper seasons gathered flowers, and watered and swept and garnished the stûpa. Thus during a succession of years he persevered without change of purpose or plan. The kings of the neighbouring countries, hearing the history, greatly honoured him; gave up their wealth and treasure, and together founded the saṅghârâma. Then they requested (the Śrâmaṇêra) to take charge of the affairs of the congregation; and from that time till now there has been no interruption in the original appointment, and a Śrâmaṇêra has ever held the chief office in the convent.

6.3.6

Eastward from this convent, in the midst of a great forest, after going about 100 li, we come to a great stûpa built by Aśôka-râja. This is the place where the prince-royal, after having passed from the city, put off his precious robes, loosed his necklace, and ordered his coachman to return home. The prince-royal in the middle of the night traversing the city, at early dawn arrived at this place, and then, heart and body bent on accomplishing his destiny, he said, "Here have I come out of the prison stocks. Here have I shaken off my chains." This is the place where he left for the last time his harnessed horse, and taking the mani gem from his crown, he commanded his coachman, saying, "Take this gem, and, returning, say to my father the king, now I am going away, not in inconsiderate disobedience, but to banish lust, and to destroy the power of impermanence, and to stop all the leaks of existence." Then Chandaka (Chen-to-kia) replied, "What heart can I have to go back thus, with a horse without a rider?" The prince having persuaded him with gentle words, his mind was opened and he returned.

6.3.7

To the east of the stûpa where Chandaka returned is a Jambu tree with leaves and branches fallen off but the trunk still upright. By the side of this is a little stûpa. This is the place where the prince exchanged his precious robe for one made of deerskin. The prince had cut off his hair and exchanged his lower garments, and although he had got rid of his collar of precious stones, yet there was one divine garment (still on his person). "This robe," he said, "is greatly in excess (of my wants); how shall I change it away?" At this time a Suddhavasa-deva transformed himself into a hunter with robes of deerskin, and holding his bow and carrying his quiver. The prince, raising his garment, addressed him thus: "I am desirous to exchange garments with you. Oh, that you would assent." The hunter said "Good!" The prince, loosing his upper garment, gave it to the hunter. The hunter having received it, resumed his Deva body, and holding the garment he had obtained, rose into the air and departed.

6.3.8

By the side of the stûpa commemorating this event, and not far from it, is a stûpa built by Asôka-râja. This is the spot where the prince had his head shaved. The prince taking a knife (sword) from the hands of Chandaka, himself cut off his locks. Sakra, king of Devas, took the hair to his heavenly palace, to offer it worship. At this time a Suddhavasa-deva, transforming himself into a barber, and holding his razor in his hand, advanced towards the prince. The latter hereupon addressed him, "Can you shave off the hair? Will you favour me by so doing to me?" The transformed Deva being so directed, accordingly shaved his head. The time when the prince left the city and became a recluse is not quite fixed. Some say that Bodhisattva was then nineteen years of age; others say he was twenty-nine, and that it was on the eighth day of the second half of the month Vaisakha, which corresponds to our fifteenth day of the third month. To the south-east of the head-shaving stûpa, in the middle of a desert, going 180 or 190 li, we come to a Nyagrodha grove in which there is a stûpa about 30 feet high. Formerly, when Tathagata had died and his remains had been divided, the Brahmans who had obtained none, came to the place of cremation, and taking the remnant of coals and cinders to their native country, built this stûpa over them, and offered their religious services to it. Since then wonderful signs have occurred in this place; sick persons who pray and worship here are mostly cured.

6.3.9

By the side of the ashes stûpa is an old sanghârâma, where there are traces of the four former Buddhas, who walked and sat there. On the right hand and left of this convent there are several hundred stûpas, among which is one large one built by Asôka-râja; although it is mostly in ruins, yet its height is still about 100 feet. From this going north-east through a great forest, along a dangerous and difficult road, where wild oxen and herds of elephants and robbers and hunters cause incessant trouble to travellers, after leaving the forest we come to the kingdom of Kiu-shi-na-k'ie-lo (Kusinagara).

KIU-SHI-NA-K'IE-LO [KUSINAGARA].

6.4.1

The capital of this country is in ruins, and its towns and villages waste and desolate. The brick foundation walls of the old capital are about 10 li in circuit. There are few inhabitants, and the avenues of the town are deserted and waste. At the north-east angle of the city gate is a stupa which was built by Asoka-raja. This is the old house of Chunda (Chun-t'o); in the middle of it is a well which was dug at the time when he was about to make his offering (to Buddha). Although it has overflown for years and months, the water is still pure and sweet. To the north-west of the city 3 or 4 li, crossing the Ajitavati ('O-shi-to-fa-ti) river, on the western bank, not far, we come to a grove of sala trees. The sala tree is like the Huh tree, with a greenish white bark and leaves very glistening and smooth. In this wood are four trees of an unusual height, which indicate the place where Tathagata died. There is (here) a great brick vihara, in which is a figure of the Nirvana of Tathagata. He is lying with his head to the north as if asleep. By the side of this vihara is a stupa built by Asoka-raja; although in a ruinous state, yet it is some 200 feet in height. Before it is a stone pillar to record the Nirvâṇa of Tathâgata; although there is an inscription on it, yet there is no date as to year or month.

6.4.2

According to the general tradition, Tathâgata was eighty years old when, on the 15th day of the second half of the month Vaisâkha, he entered Nirvâṇa. This corresponds to the 15th day of the 3d month with us. But the Sarvâstivâdins say that he died on the 8th day of the second half of the month Kârtika, which is the same as the 8th day of the 9th month with us. The different schools calculate variously from the death of Buddha. Some say it is 1200 years and more since then. Others say, 1300 and more. Others say, 1500 and more. Others say that 900 years have passed, but not 1000 since the Nirvâṇa. By the side of the vihâra, and not far from it, is a stûpa. This denotes the place where Bodhisattva, when practising a religious life, was born as the king of a flock of pheasants (chi — S. kapiñjala), and caused a fire to be put out. Formerly there was in this place a great and shady forest, where beasts and birds congregated and built their nests or dwelt in caves. Suddenly a fierce wind burst from every quarter, and a violent conflagration spread on every side. At this time there was a pheasant who, moved by pity and tenderness, hastened to plunge itself in a stream of pure water, and then flying up in the air, shook the drops from its feathers (on the flames). Whereupon Śakra, king of Devas, coming down, said (to the bird), "Why are you so foolish as to tire yourself, thus fluttering your wings? A great fire is raging, it is burning down the forest trees and the desert grass;

6.4.3

what can such a tiny creature as you do to put it out?" The bird said, "And who are you?" He replied, "I am Śakra, king of Devas." The bird answered, "Now Sakra, king of Devas, has great power of religious merit, and every wish he has he can gratify; to deliver from this calamity and avert the evil would be as easy as opening and shutting his hand. There can be no propriety in permitting this calamity to last. But the fire is burning fiercely on every side, there is no time for words." And so saying he flew away again, and ascending up, sprinkled the water from his wings. Then the king of the Devas took the water in the hollow of his hand and poured it out on the forest and extinguished the fire; the smoke was cleared away and the living creatures saved. Therefore this stūpa is still called "the extinguishing-fire stūpa."

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