大唐西域記 7.3: FEI-SHE-LI (VAIŚĀLI).

Si-yu-ki: Buddhist Records of the Western World 7.3

Language: English

FEI-SHE-LI (VAIŚĀLI).

7.3.1

This kingdom is about 5000 li in circuit. The soil is rich and fertile; flowers and fruits are produced in abundance. The āmra fruit (mango) and the mōcha (banana) are very plentiful and much prized. The climate is agreeable and temperate. The manners of the people are pure and honest. They love religion and highly esteem learning. Both heretics and believers are found living together. There are several hundred saṅghārāmas, which are mostly dilapidated. The three or five which still remain have but few priests in them. There are several tens of Deva temples, occupied by sectaries of different kinds. The followers of the Nirgranthas are very numerous. The capital city of Vaiśāli (or, called Vaiśāli) is to a great extent in ruins. Its old foundations are from 60 to 70 li in circuit. The royal precincts are about 4 or 5 li round: there are a few people living in it. North-west of the royal city (precincts) 5 or 6 li. is a sangharama with a few disciples. They study the teaching of the Little Vehicle, according to the Sammatiya school. By the side of it is a stupa. It was here Tathagata delivered the Vimalakirtti Sutra (Pi-mo-lo-kie-king), and the son of a householder, Ratnakara, and others offered precious parasols (to Buddha). To the east of this is a stupa. It was here Sariputra and others obtained perfect exemption (became Arhats).

7.3.2

To the south-east of this last spot is a stupa; this was built by a king of Vaisali. After the Nirvana of Buddha, a former king of this country obtained a portion of the relics of his body, and to honour them as highly as possible raised (this building). The records of India state: In this stupa there was at first a quantity of relics equal to a "hoh" (ten pecks). Asoka-raja opening it, took away nine-tenths of the whole, leaving only one-tenth behind. Afterwards there was a king of the country who wished again to open the stupa, but at the moment when he began to do so, the earth trembled, and he dared not proceed to open (the stupa). To the north-west is a stupa built by Asoka-raja; by the side of it is a stone pillar about 50 or 60 feet high, with the figure of a lion on the top. To the south of the stone pillar is a tank. This was dug by a band of monkeys (Markatahrada) for Buddha's use. When he was in the world of old, Tathagata once and again dwelt here. Not far to the south of this tank is a stupa; it was here the monkeys, taking the alms-bowl of Tathagata, climbed a tree and gathered him some honey. Not far to the south is a stupa; this is the place where the monkeys offered the honey to Buddha. At the north-west angle of the lake there is still a figure of a monkey. To the north-east of the sangharama 3 or 4 li is a stupa; this is the old site of the house of Vimalakirtti (Pi-mo-lo-ki); various spiritual signs (manifestations) are exhibited here.

7.3.3

Not far from this is a spirit-dwelling (a chapel?), its shape like a pile of bricks. Tradition says this stone-pile is where the householder Vimalakirtti preached the law when he was sick. Not far from this is a stupa; this is the site of the old residence of Ratnakara (P'ao-tsi). Not far from this is a stupa; this is the old house of the lady Amra. It was here the aunt of Buddha and other Bhikshunis obtained Nirvana. To the north of the sanghârâma 3 or 4 li is a stûpa ; this indicates the place where Tathâgata stopped when about to advance to Kuśinagara to die, whilst men and Kinnaras followed him. From this not far to the north-west is a stûpa; here Buddha for the very last time gazed upon the city of Vaiśâlî. Not far to the south of this is a vihâra, before which is built a stûpa; this is the site of the garden of the Âmra-girl, which she gave in charity to Buddha.

7.3.4

By the side of this garden is a stûpa; this is the place where Tathâgata announced his death. When Buddha formerly dwelt in this place, he told Ânanda as follows : — " Those who obtain the four spiritual faculties are able to extend their lives to a kalpa. What is the term of years of Tathâgata then ? " Thrice he asked this question, and Ânanda answered not, through the fascination of Mâra. Then Ânanda rising from his seat, gave himself up to silent thought in a wood. At this time Mâra coming to Buddha, asked him, saying, " Tathâgata has for a long time dwelt in the world teaching and converting. Those whom he has saved from the circling streams (of transmiyration are as numerous as the dust or the sands. This surely is the time to partake of the joy of Nirvana." Tathagata taking some grains of dust on his nail, asked Mara, saying, "Are the grains of dust on my nail equal to the dust of the whole earth or not?" He answered, "The dust of the earth is much greater." Buddha said, "Those who are saved are as the grains of earth on my nail; those not saved like the grains of the whole earth; but after three months I shall die." Mara hearing it, was rejoiced and departed.

7.3.5

Meantime Ananda in the wood suddenly had a strange dream, and coming to Buddha he told it to him, saying, "I was in the wood, when I beheld in my dream a large tree, whose branches and leaves in their luxuriance cast a grateful shade beneath, when suddenly a mighty wind arose which destroyed and scattered the tree and its branches without leaving a mark behind. Oh, forbid it that the lord is going to die! My heart is sad and worn, therefore I have come to ask you if it be so or not?" Buddha answered Ananda, "I asked you before, and Mara so fascinated you that you did not then ask me to remain in the world. Mara-raja has urged me to die soon, and I have covenanted to do so, and fixed the time. This is the meaning of your dream." Not far from this spot is a stupa. This is the spot where the thousand sons beheld their father and their mother. Formerly there was a Rishi who lived a secret life amid the crags and valleys. In the second month of spring he had been bathing himself in a pure stream of water. A roe-deer which came to drink there just after, conceived and brought forth a female child, very beautiful beyond human measure, but she had the feet of a deer. The Rishi having seen it, adopted and cherished it (as his child). As time went on, on one occasion he ordered her to go and seek some fire. In so doing she came to the hut of another Rishi; but wherever her feet trod there she left the impression of a lotus-flower on the ground.

7.3.6

The other Rishi having seen this, was very much surprised, and bade her walk round his hut and he would give her some fire. Having done so and got the fire, she returned. At this time Fan-yu-wang (Brahmadatta-raja) going out on a short excursion, saw the lotus-flower traces, and followed them to seek (the cause). Admiring her strange and wonderful appearance, he took her back in his carriage. The soothsayers casting her fortune said, "She will bear a thousand sons." Hearing this, the other women did nothing but scheme against her. Her time having been accomplished, she brought forth a lotus-flower of a thousand leaves, and on each leaf was seated a boy. The other women slandered her on its account, and saying it was "an unlucky omen," threw (the lotus) into the Ganges, and it was carried away by the current. The king of Ujjayana (U-shi-yen), down the stream going out for an excursion, observed a yellow-cloud-covered box floating on the water and coming towards him. He took it and opened it, and there saw a thousand boys; being well nourished, when they came to perfect stature, they were of great strength. Relying on these, he extended his kingdom in every direction, and encouraged by the victories of his troops, he was on the point of extending his conquests to this country (i.e., Vaisali). Brahmadatta-raja hearing of it, was much alarmed; fearing his army was not able to contend successfully with the invaders, he was at a loss what to do.

7.3.7

At this time the deer-footed girl, knowing in her heart that these were her sons, addressed the king thus: "Now that these youthful warriors are approaching the frontier, from the highest to the lowest there is an absence of courage (heart). Your feeble wife by her thought is able to conquer those redoubtable champions." The king not yet believing her, remained overwhelmed with fear. Then the deer-girl, mounting the city wall, waited the arrival of the warriors. The thousand youths having surrounded the city with their soldiers, the deer-girl said to them, "Do not be rebellious! I am your mother; you are my sons." The thousand youths replied, "What extravagant words are these!" The deer-girl then pressing both her breasts, a thousand jets of milk flowed out therefrom, and by divine direction fell into their mouths. Then they laid aside their armour, broke their ranks, and returned to their tribe and family. The two countries mutually rejoiced, and the people rested in peace. Not far from this spot is a stupa. This is where Tathagata walked for exercise, and left the traces thereof. In teaching (or, pointing to the traces) he addressed the congregation thus: "In ancient days, in this place, I returned to my family on seeing my mother. If you would know then, those thousand youths are the same as the thousand Buddhas of this Bhadra-kalpa."

7.3.8

To the east of the spot where Buddha explained this birth (jātaka) is a ruined foundation above which is built a stūpa. A bright light is from time to time reflected here. Those who ask (pray) in worship obtain their requests. The ruins of the turretted preaching-hall, where Buddha uttered the Samantamukha dhāraṇī and other sūtras, are still visible. By the side of the preaching-hall, and not far from it, is a stūpa which contains the relics of the half body of Ānanda. Not far from this are several stūpas — the exact number has not yet been determined. Here a thousand Pratyēka Buddhas (To-kio) attained Nirvāṇa. Both within and without the city of Vaiśālī, and all round it, the sacred vestiges are so numerous that it would be difficult to recount them all. At every step commanding sites and old foundations are seen, which the succession of seasons and lapse of years have entirely destroyed. The forests are uprooted; the shallow lakes are dried up and stinking; nought but offensive remnants of decay can be recorded.

7.3.9

Going north-west of the chief city 50 or 60 li, we come to a great stūpa. This is where the Lichhavas (Li-ch'e-p'o) took leave of Buddha. Tathāgata having left the city of Vaiśālī on his way to Kuśinagara, all the Lichhavas, hearing that Buddha was about to die, accompanied him wailing and lamenting. The Lord of the World having observed their fond affection, and as words were useless to calm them, immediately by his spiritual power caused to appear a great river with steep sides and deep, the waves of which flowed on impetuously. Then the Lichhavas were abruptly stopped on their way, moved with grief as they were. Then Tathagata left them his patra as a token of remembrance. Two hundred li to the north-west of the city of Vaisali, or a little less, is an old and long-deserted city, with but few inhabitants. In it is a stupa. This is the place where Buddha dwelt when, in old days, for the sake of an assembly of Bodhisattvas, men, and Devas, he recited an explanatory jataka of himself when as a Bodhisattva he was a Chakravartin monarch of this city and called Mahadeva (Ta-tien). He was possessed of the seven treasures, and his rule extended over the world (the four empires). Observing the marks of decay in himself, and concluding in his mind about the impermanency of his body, he took a high resolve (being secretly affected by his reflections), left his throne, gave up his country, and, becoming a hermit, assumed the dark robes and gave himself to study.

7.3.10

Going south-east from the city 14 or 15 li, we come to a great stupa. It was here the convocation of the seven hundred sages and saints was held. One hundred and ten years after the Nirvana of Buddha there were in Vaisali some Bhikshus who broke the laws of Buddha and perverted the rules of discipline. At this time Yasada (Ye-she-t'o) Ayushmat was stopping in the country of Kosala (Kiao-so-lo); Sambhogha (San-pu-kia) Ayushmat was dwelling in the country of Mathura; Revata (Li-po-to) Ayushmat was stopping in the country of Han-jo (Kanyakubja?); Sala (Sha-lo) Ayushmat was stopping in the country of Vaisali; Pujasumira (Fu-she-su-mi-lo=Kujjasobhita?) Ayushmat was stopping in the country of Sha-lo-li-fo (Salaiibhu ?) : all these were great Arhats, possessed of independent power, faithful to the three pitakas, possessed of the three enlightenments (vidyās), of great renown, knowing all that should be known, all of them disciples of Ananda.

7.3.11

At this time Yaśada sent a message to summon the sages and saints to a convocation at the city of Vais'ali. There was only wanting one to make up the 700, when Fu-she-su-mi-lo by the use of his divine sight saw the saints and sages assembled and deliberating about religious matters. By his miraculous power he appeared in the assembly. Then Sambogha in the midst of the assembly, baring his right breast and prostrating himself, (arose) and exclaimed with a loud voice, "Let the congregation be silent, respectfully thoughtful ! In former days the great and holy King of the Law, after an illustrious career, entered Nirvāna. Although years and months have elapsed since then, his words and teaching still survive. But now the Bhikshus of Vaisali have become negligent and pervert the commandments. There are ten points in which they disobey the words of the Buddha (the ten-power-daśabāla). Now then, learned sirs, you know well the points of error; you are well acquainted with the teaching of the highly virtuous (bhadanta) Ananda : in deep affection to Buddha let us again declare his holy will." Then the whole congregation were deeply affected ; they summoned to the assembly the Bhikshus, and, according to the Vinaya, they charged them with transgression, bound afresh the rules that had been broken, and vindicated the holy law.

7.3.12

Going south 80 or 90 li from this place, we come to the sanghārāma called Svetapura (Shi-fei-to-pu-lo); its massive towers, with their rounded shapes and double storeys, rise in the air. The priests are calm and respectful, and all study the Great Vehicle. By the side of this building are traces where the four past Buddhas sat and walked. By the side of these is a stūpa built by Asoka-raja. It was here, when Buddha was alive, that, on going southwards to the Magadha country, he turned northwards to look at Vaisali, and left there, on the road where he stopped to breathe, traces of his visit. Going south-east from the Svetapura sangharama 30 li or so, on either (south and north) side of the Ganges river there is a stupa; this is the spot where the venerable Ananda divided his body between the two kingdoms. Ananda was on his father's side cousin of Tathagata. He was a disciple (saiksha) well acquainted with the doctrine (collectanea), thoroughly instructed in ordinary matters (men and things), and of masculine understanding. After Buddha's departure from the world he succeeded the great Kasyapa in the guardianship of the true law, and became the guide and teacher of men devoted to religion (men not yet Arhats). He was dwelling in the Magadha country in a wood; as he was walking to and fro he saw a Sramanera (novice) repeating in a bungling way a sutra of Buddha, perverting and mistaking the sentences and words.

7.3.13

Ananda having heard him, his feelings were moved towards him, and, full of pity, he approached the place where he was; he desired to point out his mistakes and direct him in the right way. The Sramanera, smiling, said, "Your reverence is of great age; your interpretation of the words is a mistaken one. My teacher is a man of much enlightenment; his years (springs and autumns) are in their full maturity. I have received from him personally the true method of interpreting (the work in question); there can be no mistake." Ananda remained silent, and then went away, and with a sigh he said, "Although my years are many, yet for men's sake I was wishful to remain longer in the world, to hand down and defend the true law. But now men (all creatures) are stained with sin, and it is exceedingly difficult to instruct them. To stay longer would be useless: I will die soon." On this, going from Magadha, he went towards the city of Vaisali, and was now in the middle of the Ganges in a boat, crossing the river. At this time the king of Magadha, hearing of Ananda's departure, his feelings were deeply affected towards him, and so, preparing his chariot, he hastened after him with his followers (soldiers) to ask him to return. And now his host of warriors, myriads in number, were on the southern bank of the river, when the king of Vaisali, hearing of Ananda's approach, was moved by a sorrowful affection, and, equipping his host, he also went with all speed to meet him.

7.3.14

His myriads of soldiers were assembled on the opposite bank of the river (the north side), and the two armies faced each other, with their banners and accoutrements shining in the sun. Ananda, fearing lest there should be a conflict and a mutual slaughter, raised himself from the boat into mid-air, and there displayed his spiritual capabilities, and forthwith attained Nirvana. He seemed as though encompassed by fire, and his bones fell in two parts, one on the south side, the other on the north side of the river. Thus the two kings each took a part, and whilst the soldiers raised their piteous cry, they all returned home and built stupas over the relics and paid them religious worship. Going north-east from this 500 li or so, we arrive at the country of Fo-li-shi (Vrijji).

Linked texts (1)

大唐西域記 — Xuanzang & 辯機, Classical Chinese