Xuanzang • Xiyu ji

^[ii.186-234]

Book Ten — Seventeen Countries

1. Yilannabofaduo (Hiranyaparvata) • 2. Zhanbo (Champa) • 3. Jiezhuwaqiluo (Kajughira)
4. Bennafadanna (Pundravarddhana) • 5. Jiamolübo (Kamampa) • 6. Sanmodazha (Samatata)
7. Danmolidi (Tamralipti) • 8. Jieluonasufalana (Karnasuvarna) • 9. Wutu (Udra)
10. Gongjutuo (Konyodha) • 11. Jieqie (Kalinga)
12. Jiaosaluo (Kosala) • 13. Andaluo (Andhra)
14. Tuonajiezhejia (Dhanakataka) • 15. Zhuliye (Chulya)
16. Daluopitu (Dravida) • 17. Moluojuzha (Malakuta) •

1. Yilannabofaduo (Hiranyaparvata)

^[ii.186] THIS country is about 3000 li in circuit. The capital of the country is 20 li or so round, and is bounded on the north by the Ganges River. It is regularly cultivated, and is rich in its produce. Flowers and fruits also are abundant. The climate is agreeable in its temperature. The manners of the people are simple and honest. There are ten sangharamas, with about 4,000 priests. Most of them study the Little Vehicle of the Sammatiya (Zhengliangbu) School. There are some twelve deva-temples, occupied by various sectaries.

^[ii.187] Lately the king of a border country deposed the ruler of this country, and holds in his power the capital. He is benevolent to the priests, and has built in the city two sangharamas, each holding something less than 1000 priests. Both of them are attached to the Sarvastivadin School of the Little Vehicle.

By the side of the capital and bordering on the Ganges River is the Hiranya (Yilanna) Mountain, from which is belched forth masses of smoke and vapor which obscure the light of the Sun and Moon. From old time till now rishis and saints have come here in succession to repose their spirits. Now there is a deva-temple here, in which they still follow their rules handed down to them. In old days Tathagata also dwelt here, and for the sake of the devas preached at large the excellent Law.

To the south of the capital is a stupa. Here Tathagata preached for three months. By the side of it are traces of the Three Buddhas of the past age, who sat and walked here.

To the west of this last-named spot, at no great distance, is a stupa. This denotes the spot where the Bhikshu Shrutavimiatikoti (Shilüduopinshedijuzhi) was born. Formerly there was in this town a rich householder (grahapati), honored and powerful. Late in life he had an heir born to his estate. Then he gave as a reward to the person who told him the news 200 lakhs of gold pieces. Hence the name given to his son was Shutravim^[ii.188]shatikoti (Wenerbaiyi). From the time of his birth until he grew up his feet never touched the ground. For this reason there grew on the bottom of his feet hairs a foot long, shining and soft, and of a yellow gold color. He loved this child tenderly, and procured for him objects of the rarest beauty. From his house to the Snowy Mountains he had established a succession of resthouses from which his servants continually went from one to the other. Whatever valuable medicines were wanted, they communicated the same to each other in order, and so procured them without loss of time, so rich was this family. The World-Honored One, knowing the root of piety in this man was about to develop, ordered Mudgalaputra to go there and to instruct him. Having arrived outside the gate, he had no way to introduce himself (to pass through). Now the householder’s family (or simply the householder) worshipped Surya-deva. Every morning when the sun rose he turned towards it in adoration. At this time Mudgalaputra, by his spiritual power, caused himself to appear in the disc of the Sun and to come down thence and stand in the interior. The householder’s son took him to be Surya-deva, and so offered him perfumed food (rice) and worshipped him. The scent of the rice, so exquisite was it, reached even to Rajagriha. At this time Bimbisara-raja, astonished at the wonderful perfume, sent messengers to ask from door to door whence it came. At length he found that it came from the Venuvana Vihara, where Mudgalaputra had just arrived from the abode of the (rich) householder. The king finding out that the son of the householder had such miraculous (food), sent for him to come to court. The householder, receiving the order, considered with himself what was the easiest mode of transport; a galley (boat with banks of oars) is liable to accidents from wind and waves; a chariot is liable to accident from the frightened elephants ^[ii.189] running away. On this he constructed from his own house to Rajagriha a canal basin, and filled it full of mustard seed. Then placing gently on it a lordly boat furnished with ropes with which to draw it along, he went thus to Rajagriha.

First going to pay his respects to the Lord of the World, he (i.e., Buddha) addressed him and said, “Bimbasara-raja has sent for you, no doubt desiring to see the hair beneath your feet. When the king desires to see it, you must sit cross-legged with your feet turned up. If you stretch out your feet towards the king, the laws of the country exact death.”

The householder’s son, having received the instruction of Buddha, went. He was then led into the palace and presented (to the king). The king desiring to see the hair, he sat cross-legged with his feet turned up. The king, approving of his politeness, formed a great liking for him. Having paid his final respects, he then returned to the place where Buddha was.

Tathagata at that time was preaching the Law and teaching by parables. Hearing the discourse and being moved by it, his mind was opened, and he forthwith became a disciple. Then he applied himself with all his power to severe thought, with a view to obtain the fruit (of arhat-ship). He walked incessantly up and down, until his feet were blood stained.

The Lord of the World addressed him, saying, “You, dear youth, when living as a layman, did you know how to play the lute?” He said, “I knew.” “Well, then,” ^[ii.190] said Buddha, “I will draw a comparison derived from this. The cords being too tight, then the sounds were not in cadence; when they were too loose, then the sounds had neither harmony nor charm; but when not tight and not slack, then the sounds were harmonious. So in the preparation for a religious life, the case is the same; too severe, then the body is wearied and the mind listless; too remiss, then the feelings are pampered and the will weakened.”

Having received this instruction from Buddha, he moved round him in a respectful way, and by these means he shortly obtained the fruit of arhat-ship.

On the western frontier of the country, to the south of the river Ganges, we come to a small solitary mountain, with a double peak rising high. Formerly Buddha in this place rested during the three months of rain, and subdued the Yaksha Vakula (Yaocha Bojuluo).

Below a corner of the southeast side of the mountain is a great stone. On this are marks caused by Buddha sitting thereon. The marks are about an inch deep, five feet two inches long, and two feet one inch wide. Above them is built a stupa.

Again to the south is the impression on a stone where Buddha set down his kundika (kunzhijia, “watervessel”). In depth the lines are about an inch, and are like a flower with eight buds (or petals).

Not far to the southeast of this spot are the foot-traces of the Yaksha Vakula. They are about one foot five or ^[ii.191] six inches long, seven or eight inches wide, and in depth less than two inches. Behind these traces of the yaksha is a stone figure of Buddha in sitting posture, about six or seven feet high.

Next, to the west, not far off, is a place where Buddha walked for exercise.

Above this mountaintop is the old residence of the yaksha.

Next, to the north is a footprint of Buddha, a foot and eight inches long, and perhaps six inches wide, and half an inch deep. Above it is a stupa erected. Formerly when Buddha subdued the yaksha, he commanded him not to kill men nor eat their flesh. Having respectfully received the Law of Buddha, he was born in heaven.

To the west of this are six or seven hot springs. The water is exceedingly hot.

To the south the country is bounded by great mountain forests in which are many wild elephants of great size.

Leaving this kingdom, going down the river Ganges, on its south bank eastwards, after 300 li or so, we come to the country of Champa (Zhanbo).

2. Zhanbo (Champa)

This country (Champa) is about 4000 li in circuit. The capital is backed to the north by the river Ganges, it is about 40 li round. The soil is level and fertile (fat ^[ii.192] or loamy); it is regularly cultivated and productive; the temperature is mild and warm (moderately hot); the manners of the people simple and honest. There are several tens of sangharamas, mostly in ruins, with about 200 priests. They follow the teaching of the Little Vehicle. There are some twenty deva-temples, which sectaries of every kind frequent. The walls of the capital are built of brick, and are several “tens of feet” high. The foundations of the wall are raised on a lofty embankment, so that by their high escarpment, they can defy (stop) the attack of enemies. In old times at the beginning of the kalpa, when things (men and things) first began, they (i.e., people) inhabited dens and caves of the desert. There was no knowledge of dwellinghouses. After this a devi (divine woman), descending in consequence of her previous conduct, was located among them. As she sported in the streams of the Ganges, she was affected by a spiritual power, and conceiving, she brought forth four sons, who divided between them the government of Jambudvipa. Each took possession of a district, founded a capital, built towns, and marked out the limits of the frontiers. This was the capital of the country of one of them, and the first of all the cities of Jambudvipa.

To the east of the city 140 or 150 li, on the south of the river Ganges, is a solitary detached rock, craggy and steep, and surrounded by water. On the top of the peak is a deva-temple; the divine spirits exhibit many miracles (spiritual indications) here. By piercing the rock, houses have been made; by leading the streams (through each), there is a continual flow of water. There are wonderful trees (forming) flowering woods; the large rocks and dangerous precipices are the resort of men of ^[ii.193] wisdom and virtue; those who go there to see the place are reluctant to return.

In the midst of the desert wilds, that form the southern boundary of the country, are wild elephants and savage beasts that roam in herds.

From this country going eastwards 400 li or so, we come to the Kingdom of Kajughira (Jiezhuwaqiluo).

3. Jiezhuwaqiluo (Kajughira)

This kingdom is about 2000 li or so in circuit. The soil is level and loamy; it is regularly cultivated, and produces abundant crops; the temperature is warm; the people are simple in their habits. They greatly esteem men of high talent, and honor learning and the arts. There are six or seven sangharamas with about 300 priests; and there are some ten deva-temples frequented by sectaries of all sorts. During the last few centuries the royal line has died out, and the country has been ruled by a neighboring state, so that the towns are desolate, and most of the people are found scattered in villages and hamlets. On this account, Shiladitya-raja, when roaming through Eastern India, built a palace in this place, in which he arranged the affairs of his different states. It was built of branches and boughs for a temporary residence, and burnt on his departure. On the southern frontiers of the country are many wild elephants.

On the northern frontiers, not far from the Ganges River, is a high and large tower made of bricks and stone. Its foundation, wide and lofty, is ornamented with rare ^[ii.194] sculptures. On the four faces of the tower are sculptured figures of the saints, devas, and buddhas in separate compartments.

Going from this country eastward, and crossing the Ganges, after about 600 li we come to the Kingdom of Pundravarddhana (Bennafadanna).

4. Bennafadanna (Pundravarddhana)

This country is about 4000 li in circuit. Its capital is about 30 li round. It is thickly populated. The tanks and public offices and flowering woods are regularly connected at intervals. The soil is flat and loamy, and rich in all kinds of grain-produce. The panasa ( bonuosuo) fruit, though plentiful, is highly esteemed. The fruit is as large as a pumpkin. When it is ripe it is of a yellowish-red color. When divided, it has in the middle many tens of little fruits of the size of a pigeon’s egg; breaking these, there comes forth a juice of a yellowish-red color and of delicious flavor. The fruit sometimes collects on the tree branches as other clustering fruits, but sometimes at the tree roots, as in the case of the earth-growing fu ling zzz. The climate (of this country) is temperate; the people ^[ii.195] esteem learning. There are about twenty sangharamas, with some 3000 priests; they study both the Little and Great Vehicle. There are some hundred deva-temples, where sectaries of different schools congregate. The naked Nirgranthas are the most numerous.

To the west of the capital 20 li or so is the Vashibha (Bashipo) Sangharama. Its courts are light and roomy; its towers and pavilions are very lofty. The priests are about 700 in number; they study the Law according to the Great Vehicle. Many renowned priests from Eastern India dwell here.

Not far from this is a stupa built by Ashoka-raja. Here Tathagata, in old days, preached the law for three months for the sake of the devas. Occasionally, on fast-days, there is a bright light visible around it.

By the side of this, again, is a place where the Four Past Buddhas walked for exercise and sat down. The bequeathed traces are still visible.

Not far from this there is a vihara in which is a statue of Avalokitesvara-bodhisattva (Guanzizai). Nothing is hid from its divine discernment; its spiritual perception is most accurate; men far and near consult (this being) with fasting and prayers.

From this going east 900 li or so, crossing the great river, we come to the country of Kamampa (Jiamolübo).

5. Jiamolübo (Kamampa)

The country of Kamarupa is about 10,000 li in circuit. The capital town is about 30 li. The land lies ^[ii.196] low, but is rich, and is regularly cultivated. They cultivate the panasa fruit and the narikela (naluojiluo) fruit. These trees, though numerous, are nevertheless much valued and esteemed. Water led from the river or from banked-up lakes (reservoirs) flows round the towns. The climate is soft and temperate. The manners of the people simple and honest. The men are of small stature, and their complexion a dark yellow. Their language differs a little from that of Mid-India. Their nature is very impetuous and wild; their memories are retentive, and they are earnest in study. They adore and sacrifice to the Desvas, and have no faith in Buddha; hence from the time when Buddha appeared in the world even down to the present time there never as yet has been built one sangharama as a place for the priests to assemble. Such disciples as there are are of a pure faith, say their prayers (repeat the name of Buddha) secretly, and that is all. There are as many as 100 deva-temples, and different sectaries to the number of several myriads. The present king belongs to the old line (zuoyin) of Narayana-deva. He is of the Brahman Caste. His name is Bhaskaravarman, his title Kumara (Jumoluo). From the time that this family seized the land and assumed the government till the present king, there have elapsed a thousand successions (generations). The king is fond of learning, and the people are so likewise in imitation of him. Men of high talent from distant regions aspiring after office (?) visit his dominions as strangers. Though he has no faith in Buddha, yet he much respects shramanas of learning. “When he first heard that a shramana from China had come to Magadha to the Nalanda Sangharama such a distance, to study with diligence the ^[ii.197] profound Law of Buddha, he sent a message of invitation by those who reported it as often as three times, but yet the shramana (i.e., Xuanzang) had not obeyed it. Then Shilabhadra (Shiluobatuoluo), Master of Shastras, said, “You desire to show your gratitude to Buddha; then you should propagate the True Law; this is your duty. You need not fear the long journey. Kumara-raja ’s family respect the teaching of the heretics, and now he invites a shramana to visit him. This is good indeed! We judge from this that he is changing his principles, and desires to acquire merit (or, from merit acquired) to benefit others. You formerly conceived a great heart, and made avow with yourself to travel alone through different lands regardless of life, to seek for the law for the good of the world. Forgetful of your own country, you should be ready to meet death; indifferent to renown or failure, you should labour to open the door for the spread of the holy doctrine, to lead onwards the crowds who are deceived by false teaching, to consider others first, yourself afterwards; forgetful of renown, to think only of religion (enlarge the Law).”

On this, with no further excuses, he hastened in company with the messengers to present himself to the king. Kumara-raja said, “Although I am without talents myself, I have always been fond of men of conspicuous learning. Hearing, then, of your fame and distinction, I ventured to ask you here to visit me.”

He replied, “I have only moderate wisdom, and I am confused to think that you should have heard of my poor reputation.”

Kumara-raja said, “Well, indeed! From regard for the Law and love of learning to regard oneself as of no account, and to travel abroad regardless of so great dangers, to wander through strange countries! This is the result of the transforming power of the king’s government, and the exceeding learning, as is reported, of the country. Now, ^[ii.198] through the kingdoms of India there are many persons who sing about the victories of the Qin king of the Mahachina Country. I have long heard of this. And is it true that this is your honorable birthplace?”

He said, “It is so. These songs celebrate the virtues of my sovereign.”

He replied, “I could not think that your worthy self was of this country. I have ever had an esteem for its manners and laws. Long have I looked towards the east, but the intervening mountains and rivers have prevented me from personally visiting it.”

In answer I said, “My great sovereign’s holy qualities are far renowned, and the transforming power of his virtue reaches to remote districts. People from strange countries pay respect at the door of his palace, and call themselves his servants.”

Kumara-raja said,” If his dominion is so great (covering thus his subjects), my heart strongly desires to bear my tribute to his court. But now Shiladitya-raja is in the country of Kajughira (Jiezhuwaqiluo), about to distribute large alms and to plant deeply the root of merit and wisdom. The Shramans and Brahmans of the Five Indies, renowned for their learning, must needs come together. He has now sent for me. I pray you go with me!”

On this they went together.

On the east this country is bounded by a line of hills, so that there is no great city (capital) to the kingdom. Their frontiers, therefore, are contiguous to the barbarians of the southwest (of China). These tribes are, in fact, akin to those of the Man people in their customs. On inquiry I ascertained that after a two months’ journey we reach the southwestern frontiers of the province of Sichuan (Shu), But the mountains and rivers present obstacles, and the pestilential air, the poisonous vapors, ^[ii.199] the fatal snakes, the destructive vegetation, all these causes of death prevail.

On the southeast of this country herds of wild elephants roam about in numbers; therefore, in this district they use them principally in war.

Going from this 1200 or 1300 li to the south, we come to the country of Samatata (Sanmodazha).

6. Sanmodazha (Samatata)

This country is about 3000 li in circuit and borders on the great sea. The land lies low and is rich. The capital is about 20 li round. It is regularly cultivated, and is rich in crops, and the flowers and fruits grow everywhere. The climate is soft and the habits of the people agreeable. The men are hardy by nature, small of stature, and of black complexion; they are fond of learning, and exercise themselves diligently in the acquirement of it. There are professors (believers) both of false and true doctrines. There are thirty or so sangharamas with about 2000 priests. They are all of the Sthavira (Shangzuobu) School. There are some hundred deva-temples, in which sectaries of all kinds live. The naked ascetics called Nirgranthas (Niqian) are most numerous. Not far out of the city is a stupa which was built by Ashoka-raja. In this place Tathagata in former days preached the deep and mysterious Law for seven days for the good of the devas. By the side of it are traces where the Four Buddhas sat and walked for exercise.

Not far from this, in a sangharama, is a figure of Buddha of green jade. It is eight feet high, with the marks on its person perfectly shown, and with a spiritual power which is exercised from time to time.

Going northeast from this to the borders of the ^[ii.200] ocean, we come to the Kingdom of Shrikshetra (Shilichadaluo).

Farther on to the southeast, on the borders of the ocean, we come to the country of Kamalanka (Jiamolangjia); still to the east is the Kingdom of Dvarapati (Duoluobodi); still to the east is the country of Isanapura (Yishangnabuluo); still to the east is the country of Mahachampil (Mohezhanbo), which is the same as Linyi. Next to the southwest is the country called Yamanad-dvipa (Yanmonazhou). These six countries are so hemmed in by mountains and rivers that they are inaccessible; but their limits and the character of the people and country could be learned by inquiry.

From Samatata going west 900 li or so, we reach the country of Tamralipti (Dan-mo-li-di).

7. Danmolidi (Tamralipti)

This country is 1400 or 1500 li in circuit, the capital about 10 li. It borders on the sea. The ground is low and rich; it is regularly cultivated, and produces flowers and fruits in abundance. The temperature is hot. The manners of the people are quick and hasty. The men are hardy and brave. There are both heretics and believers. There are about ten sangharamas, with about 1000 priests. The deva -temples are fifty in number, in ^[ii.201] which various sectaries dwell mixed together. The coast of this country is formed by (or in) a recess of the sea; the water and the land embracing each other. “Wonderful articles of value and gems are collected here in abundance, and therefore the people of the country are in general very rich.

By the side of the city is a stupa which was built by Ashoka- raja; by the side of it are traces where the Four Past Buddhas sat and walked.

Going from this northwest 700 li or so, we come to the country Karnasuvarna (Jieluonasufalana).

8. Jieluonasufalana (Karnasuvarna)

This kingdom is about 1400 or 1500 li in circuit; the capital is about 20 li. It is thickly populated. The householders are very (rich and in ease). The land lies low and is loamy. It is regularly cultivated, and produces an abundance of flowers, with valuables numerous and various. The climate is agreeable; the manners of the people honest and amiable. They love learning exceedingly, and apply themselves to it with earnestness. There are believers and heretics alike among them. There are ten sangharamas or so, with about 2000 priests. They study the Little Vehicle of the Sammatiya (Zhengliangbu) School. There are fifty deva-temples. The heretics are very numerous. Besides these there are three sangharamas in which they do not use thickened milk (u lok zzz) following the directions of Devadatta (Tipodaduo).

By the side of the capital is the sangharama called ^[ii.202] Raktaviti (Luo-duo-mo-zhi), the halls of which are light and spacious, the storeyed towers very lofty. In this establishment congregate all the most distinguished, learned, and celebrated men of the kingdom. They strive to promote each other’s advancement by exhortations, and to perfect their character. At first the people of this country did not believe in Buddha; at this time there was a heretic of Southern India who wore over his belly copper plates and on his head a lighted torch. With lofty steps, staff in hand, he came to this country. Sounding aloud the drum of discussion, he sought an adversary in controversy. Then a man said to him, “Why are your head and your body so strangely (arrayed)?” He said, “ My wisdom is so great, I fear my belly will burst, and because I am moved with pity for the ignorant multitude who live in darkness, therefore I carry this light on my head.”

After ten days, no one was found to question him. Among all the learned and professed scholars there was not a single person to discuss with him. The king said, “Alas! What ignorance prevails in my territories, that no one should be able to challenge the difficult propositions of this stranger. What a disgrace to the country! We must scheme and seek through the most obscure retreats.”

Then one said to him, “In the forest there is a strange man who names himself a shramana, he is most diligent in study. He is now living apart in silence and obscurity, and so he has lived for a long time; who so well able ^[ii.203] by his united virtue to controvert this irreligious man as he?”

The king, hearing this, went himself to invite him to come. The shramana replying, said, “I am a man of South India; I stop here on my travels merely as a stranger. My abilities are small and commonplace; I fear lest you should not know it, but yet I will come according to your wish, though I am by no means certain as to the character of the discussion. If, however, I am not defeated, I will ask you to erect a sangharama, and summon the fraternity to glorify and extol the Law of Buddha.” The king said, “I accept your terms, nor could I dare to forget your virtue.”

Then the shramana, having accepted the king’s invitation, proceeded to the arena of controversy. Then the heretic went through (chanted) some 30,000 words of his school. His arguments were profound, his illustrations (figures or writing) ample; his whole discourse, both as to names and qualities, was captivating to sight and hearing.

The shramana, after listening, at once fathomed his meaning; no word or argument deceived him. With a few hundred words he discriminated and explained every difficulty, and then he asked (the heretic) as to the teaching (the principles) of his school. The words of the heretic were confused and his arguments devoid of force, and so his lips were closed and he could not reply. Thus he lost his reputation, and, covered with confusion, retired.

The king, deeply reverencing the priest, founded this ^[ii.204] convent; and from that time and afterwards the teaching of the law widely extended (through the kingdom).

By the side of the sangharama, and not far off, is a stupa which was built by Ashoka-raja. When Tathagata was alive in the world he preached here for seven days, explaining (the Law) and guiding (men). By the side of it is a vihara; here there are traces where the Four Past Buddhas sat down and walked. There are several other stupas in places where Buddha explained the excellent Law. These were built by Ashoka-raja.

Going from this 700 li or so in a southwesterly direction, we come to the country of Udra (Wutu).

9. Wutu (Udra)

This country is 7000 li or so in circuit; the capital city is about 20 li round. The soil is rich and fertile, and it produces abundance of grain, and every kind of fruit is grown more than in other countries. It would be difficult to name the strange shrubs and the famed floMrers that grow here. The climate is hot; the people are uncivilized, tall of stature, and of a yellowish black complexion. Their words and language (pronunciation) differ from Central India. They love learning and apply themselves to it without intermission. Most of them believe in the law of Buddha. There are some hundred sangharamas, with 10,000 priests. They all study the Great Vehicle. There are fifty deva -temples in which sectaries of all sorts make their abodes. The stupas, ^[ii.205] to the number of ten or so, point out spots where Buddha preached. They were all founded by Ashoka-raja.

In a great mountain on the southwest frontiers of the country is asangharama called Pushpagiri (Buseboqili); the stone stupa belonging to it exhibits very many spiritual wonders (miracles). On fast-days it emits a bright light. For this cause believers from far and near flock together here and present as offerings beautifully embroidered (flower) canopies (umbrellas); they place these underneath the vase at the top of the cupola, and let them stand there fixed as needles in the stone. To the northwest of this, in a monastery on the mountain, is a stupa where the same wonders occur as in the former case. These two stupas were built by the demons, and hence are derived the extraordinary miracles.

On the southeast frontiers of the country, on the borders of the ocean, is the town Charitra (Zhelidaluo), about 20 li round. Here it is merchants depart for distant countries, and strangers come and go and stop here on their way. The walls of the city are strong and lofty. Here are found all sorts of rare and precious articles.

^[ii.206] Outside the city there are five monasteries one after the other; their storeyed towers are very high, and carved with figures of saints exquisitely done.

Going south 20,000 li or so is the country of Simhala (Sengjialuo). In the still night, looking far off, we see the surmounting precious stone of the Tooth-stupa of Buddha brilliantly shining and scintillating as a bright torch burning in the air.

From this going southwest about 1200 li through great forests, we come to the Kingdom of Konyodha (Gongyutuo).

10. Gongjutuo (Konyodha)

This kingdom is about 1000 li in circuit; the capital is 20 li round. It borders on a bay (angle of the sea). The ranges of mountains are high and precipitous. The ground is low and moist. It is regularly cultivated and productive. The temperature is hot, the disposition of the people brave and impulsive. The men are tall of stature and black complexioned and dirty. They have some degree of politeness and are tolerably honest. With respect to their written characters, they are the same as those of Mid-India, but their language and mode of pronunciation are quite different. They greatly respect the teaching of heretics and do not believe in the law of Buddha. There are some hundred deva-temples, and there are perhaps 10,000 unbelievers of different sects. ^[ii.207] Within the limits of this country there are several tens of small towns which border on the mountains and are built contiguous to the sea. The cities themselves are strong and high; the soldiers are brave and daring; they rule by force the neighboring provinces, so that no one can resist them. This country, bordering on the sea, abounds in many rare and valuable articles. They use cowrie shells and pearls in commercial transactions. The great greenish-blue elephant comes from this country. They harness it to their conveyances and make very long journeys.

From this going southwest, we enter a vast desert, jungle, and forests, the trees of which mount to heaven and hide the Sun. Going 1400 or 1500 li, we come to the country of Kalinga (Jieqie). Kie-ling-kia zzz

11. Jieqie (Kalinga)

This country is 5000 li or so in circuit; its capital is 20 li or so round. It is regularly cultivated and is productive. Flowers and fruits are very abundant. The forests and jungle are continuous for many hundred li. It produces the great tawny wild elephant, which are much prized by neighboring provinces. The climate is ^[ii.208] burning; the disposition of the people vehement and impetuous. Though the men are mostly rough and uncivilized, they still keep their word and are trustworthy. The language is light and tripping, and their pronunciation distinct and correct. But in both particulars, that is, as to words and sounds, they are very different from Mid-India. There are a few who believe in the True Law, but most of them are attached to heresy. There are ten sangharamas, with about 500 priests, who study the Great Vehicle according to the teaching of the Sthavira School. There are some 100 deva-temples with very many unbelievers of different sorts, the most numerous being the Nirgranthas (Niqian).

In old days the Kingdom of Kalinga had a very dense population. Their shoulders rubbed one with the other, and the axles of their chariot wheels grided together, and when they raised their arm-sleeves a perfect tent was formed. There was a rishi possessed of the Five Supernatural Powers, who lived (perched) on a high precipice, cherishing his pure (thoughts). Being put to shame (insulted) because he had gradually lost his magic powers, he cursed the people with a wicked imprecation, and caused all dwelling in the country, both young and old, to perish; wise and ignorant alike died, and the population disappeared. After many ages the country was gradually repeopled by emigrants, but yet it is not properly inhabited. This is why at the present time there are so few who dwell here.

Not far from the south of the capital there is a stupa about a hundred feet high; this was built by Ashoka-raja. By the side of it there are traces where the Four Past Buddhas sat down and walked.

^[ii.209] Near the northern frontier of this country is a great mountain precipice, on the top of which is a stone stupa about a hundred feet high. Here, at the beginning of the kalpa, when the years of men’s lives were boundless, a Pratyeka Buddha reached nirvana.

From this going northwest through forests and mountains about 1800 li, we come to the country of Kosala (Jiaosaluo).

12. Jiaosaluo (Kosala)

This country is about 500 li in circuit; the frontiers consist of encircling mountain crags; forests and jungle are found together in succession. The capital is about 40 li round; the soil is rich and fertile, and yields abundant crops. The towns and villages are close together. The population is very dense. The men are tall and black complexioned. The disposition of the people is hard and violent; they are brave and impetuous. There are both heretics and believers here. They are earnest in study and of a high intelligence. The king is of the Kshattriya Caste; he greatly honors the Law of Buddha, and his virtue and love are far renowned. There are about one hundred sangharamas, and somewhat less than 10,000 ^[ii.210] priests: they all alike study the teaching of the Great Vehicle. There are about seventy deva-temples, frequented by heretics of different persuasions.

Not far to the south of the city is an old sangharama, by the side of which is a stupa that was built by Ashoka-raja. In this place Tathagata, of old, calling an assembly, exhibited his supernatural power and subdued the unbelievers. Afterwards Nagarjuna- bodhisattva (Longmengpusa) dwelt in the sangharama. The king of the country was then called Sadvaha. He greatly prized and esteemed Nagarjuna, and provided him with a citygate hut.

At this time Deva-bodhisattva (Tipo) coming from the country of Ceylon (Zhishizi), sought to hold a discussion with him. Addressing the gatekeeper he said, “Be good enough to announce me.” Accordingly the gatekeeper entered and told Nagarjuna. He, recognizing his reputation, filled up a patra with water and commanded his disciple to hold the water before this deva. Deva, seeing the water, was silent, and dropped a needle into it. The disciple held the patra, and with some anxiety and doubt returned to Nagarjuna. “ What did he say,” he asked. The disciple replied, ‘“He was silent and said nothing; he only dropped a needle into the water.”

Nagarjuna said, “What wisdom! Who like this man! To know the springs of action (motives), this is the privilege of a god! To penetrate subtle principles is the privilege of an inferior saint. Such full wisdom as this entitles him to be allowed to enter forthwith.” He (the disciple) replied, “What a saying is this! Is this then the sublime eloquence (skill) of silence?”

“This water,” he (Nagarjuna) went on to say, “is shaped according to the form of the vessel that holds it; ^[ii.211] it is pure or dirty according to the character of things (in it); it fills up every interstice; in point of clearness and comprehensiveness he, on beholding the water, compared it to the wisdom which I have acquired by study. Dropping into it a needle, he pierced it, as it were, to the bottom. Show this extraordinary man in here at once, and let him be presented.”

Now the manner and appearance of Nagarjuna were imposing, and inspired all with respect. In discussion all were awed by it, and submitted (bowed the head). Deva being aware of his excellent characteristics, had long desired to consult him, and he wished to become his disciple. But now as he approached he felt troubled in mind, and he was abashed and timid. Mounting the hall, he sat down awkwardly and talked darkly; but at the end of the day his words were clear and lofty. Nagarjuna said, “Your learning exceeds that of the world and your fine distinctions shine brighter than the former (teachers). I am but an old and infirm man; but having met with one so learned and distinguished, surely it is for the purpose of spreading the truth and for transmitting without interruption the torch of the law, and propagating the teaching of religion. Truly this is one who may sit on the upper seat to expound dark sayings and discourse with precision.”

Deva hearing these words, his heart conceived a degree of self-confidence, and being about to open the storehouse of wisdom, he first began to roam through the garden of dialectic and handle fine sentences; then having looked up for some indication of approval (confirmation of his argument), he encountered the imposing look of the master; his words escaped him; his mouth was closed; and leaving his seat, he made some excuse, and asked to be instructed. Nagarjuna said, “Sit down again; I will communicate ^[ii.212] to you the truest and most profound principles which the King of the Law himself verily handed down (taught for transmission).” Deva-then prostrated himself on the ground, adored with all his heart, and said, “Both now and for ever I will dare to listen to your instructions.”

Nagarjuna-bodhisattva was well practiced in the art of compounding medicines; by taking a preparation (pill, or cake), he nourished the years of life for many hundreds of years, so that neither the mind nor appearance decayed. Sadvaha-raja had partaken of this mysterious medicine, and his years were already several hundred in number. The king had a young son who one day addressed his mother thus, “When shall I succeed to the royal estate?” His mother said, “There seems to me to be no chance of that yet; your father the king is now several hundred years old, his sons and grandsons are many of them dead and gone through old age. This is the result of the religious power of Nagarjuna, and the intimate knowledge he has of compounding medicines. The day the bodhisattva dies the king will also succumb. Now the wisdom of this Nagarjuna is great and extensive, and his love and compassion very deep; he would give up for the benefit of living creatures his body and life. You ought, therefore, to go, and when you meet him, ask him to give you his head. If you do this, then you will get your desire.”

The king’s son, obedient to his mother’s instructions, went to the gate of the monastery. The doorkeeper, alarmed, ran away, and so he entered at once. Then Nagarjuna-bodhisattva was chanting as he walked up and down. Seeing the king’s son he stopped, and said, “It is evening time now; why do you at such a time come so hastily to the priests’ quarters? Has some accident happened, or are ^[ii.213] you afraid of some calamity that you have hastened here at such a time?”

He answered, “I was considering with my dear mother the words of different sdstras, and the examples (therein given) of sages who had forsaken (given up) the world, and I was led to remark on the great value set on life by all creatures, and that the scriptures, in their examples given of sacrifice, had not enforced this duty of giving up life readily for the sake of those who desired it. Then my dear mother said, ‘Not so; the Sugatas (shanshi) of the ten regions, the Tathagatas of the Three Ages, while living in the world and giving their hearts to the object, have obtained the fruit. They diligently sought the way of Buddha; practising the precepts, exercising patience, they gave up their bodies to feed wild beasts, cut their flesh to deliver the dove. Thus Chandraprabha-raja (Yueguangwang) gave up his head to the Brahman; Maitribala- raja (Cili) fed the hungry yaksha with his blood. To recite every similar example would be difficult, but in searching through the history of previous sages, what age is there that affords not examples? And so Nagarjuna-bodhisattva is now actuated by similar high principles; as for myself, I have sought a man who for my advantage would give me his head, but have never yet found such a person for years. If I had wished to act with violence and take the life of a man (commit murder), the crime would have been great and entailed dreadful consequences. To have taken the life of an innocent child would have been infamous and disgraced my character. But the bodhisattva diligently practices the holy way and aspires after a while to the fruit of Buddha. His love extends to all beings and his goodness knows no bounds. He esteems life as a bubble, his body as decaying wood. He would not contradict his purpose in refusing such a gift, if requested.’”

^[ii.214] Nagarjuna said, “Your comparisons and your words are true. I seek the holy fruit of a Buddha. I have learnt that a Buddha is able to give up all things, regarding the body as an echo, a bubble, passing through the four forms of life, continually coming and going in the Six Ways. My constant vow has been not to oppose the desires of living things. But there is one difficulty in the way of the king’s son, and what is that? If I were to give up my life your father also would die. Think well of this, for who could then deliver him?”

Nagarjuna, irresolute, walked to and fro, seeking for something to end his life with; then taking a dry reed leaf, he cut his neck as if with a sword, and his head fell from his body.

Having seen this, he (the royal prince) fled precipitately and returned. The guardian of the gate informed the king of the event from first to last, who while listening was so affected that he died.

To the southwest about 300 li we came to the Brahmaragiri (Baluomoluoqili) Mountain. The solitary peak of this mountain towers above the rest, and stands out with its mighty precipices as a solid mass of rock without approaches or intervening valleys. The king, Sadvaha, for the sake of Nagarjuna-bodhisattva, tunnelled out this rock through the middle, and built and fixed therein (in ^[ii.215] the middle) a sangharama; at a distance of some 10 li, by tunnelling, he opened a covered way (an approach). Thus by standing under the rock (not knowing the way in) we see the cliff excavated throughout, and in the midst of long galleries (corridors) with eaves for walking under and high towers (turrets), the storeyed building reaching to the height of five stages, each stage with four halls with viharas enclosed (united). In each vihara was a statue of Buddha cast in gold, of the size of life, wrought (cast) with consummate art and singularly adorned and specially ornamented with gold and precious stones. From the high peak of the mountain descending streamlets, like small cascades, flow through the different storeys, winding round the side galleries, and then discharging themselves without. Scattered light-holes illumine the interior (inner chambers).

When first Sadvaha-raja excavated this sangharama, the men (engaged in it) were exhausted and the king’s treasures emptied. His undertaking being only half accomplished, his heart was heavily oppressed: Nagarjuna addressing him said, “For what reason is the king so sad of countenance?” The king replied, “I had formed in the course of reflection a great purpose. I ventured to undertake a meritorious work of exceeding excellence which might endure firm till the coming of Maitreya, but now before it is completed my means are exhausted. So I sit disconsolate day by day awaiting the dawn, cast down at heart.”

Nagarjuna said, “Afflict not yourself thus; the returns consequent on the high aims of a lofty religious purpose ^[ii.216] are not to be foiled: your great resolve shall without fail be accomplished. Eeturn then to your palace; you shall have abundance of joy. Tomorrow, after you have gone forth to roam through and observe the wild country round (the mountain wilds), then return to me and quietly discuss about the buildings.” The king having received these instructions left him after proper salutation (turning to the right). Then Nagarjuna-bodhisattva, by moistening all the great stones with a divine and superior decoction (medicine or mixture), changed them into gold. The king going forth and seeing the gold, his heart and his mouth mutually congratulated each other. Beturning, he went to Nagarjuna and said, “Today as I roamed abroad, by the influence of the divine spirits (genii) in the desert, I beheld piles of gold.” Nagarjuna said, “It was not by the influence of the genii, but by the power of your great sincerity; as you have this gold, use it therefore for your present necessities, and fulfill your excellent work.” So the king acted and finished his undertaking, and still he had a surplus. On this he placed in each of the five stages four great golden figures. The surplus still remaining he devoted to replenish the necessitous (deficient) branches of the exchequer.

Then he summoned 1000 priests to dwell (in the building he had constructed), and there to worship and pray. Nagarjuna-bodhisattva placed in it all the authoritative works of instruction spoken by Shakya Buddha, and all the explanatory compilations (commentaries) of the bodhisattvas, and the exceptional collection of the Miscellaneous School. Therefore in the first (uppermost) storey they ^[ii.217] placed only the figure of Buddha, and the siltras and sdstras; in the fifth stage from the top (i.e., in the lowest), they placed the Brahmans (“pure men”) to dwell, with all necessary things provided for them; in the three middle storeys they placed the priests and their disciples. The old records state that when Sadvaha-raja had finished, he calculated that the salt consumed by the workmen cost nine Jcotis of gold pieces. Afterwards the priests having got angry and quarrelled, they went to the king to get the question settled. Then the Brahmans said among themselves, “The Buddhist priests have raised a quarrel on some question of words.” Then these wicked men consulting together, waiting for the occasion, destroyed the sangharama, and afterwards strongly barricaded the place in order to keep the priests out.

From that time no priests of Buddha have lived there. Looking at the mountain caves (or heights) from a distance, it is impossible to find the way into them (the caves). In these times, when they (the Brahmans) introduce a physician into their abodes to treat any sickness, they put a veil over his face on going in and coming out, so that he may not know the way.

From this, going through a great forest south, after 900 li or so, we come to the country of Andhra (Andaluo).

13. Andaluo (Andhra)

This country is about 3000 li in circuit; the capital is about 20 li round. It is called Vingila (Pingqiluo). The soil is rich and fertile; it is regularly cultivated, and produces abundance of cereals. The temperature is hot, and the manners of the people fierce and impulsive. The language and arrangement of sentences differ from Mid-India, but with reference to the shapes of the letters, they^[ii.218] are nearly the same. There are twentysangharamas with about 3000 priests. There are also thirty deva-temples with many heretics.

Not far from Vingila is a great sangharama with storeyed towers and balconies beautifully carved and ornamented. There is here a figure of Buddha, the sacred features of which have been portrayed with the utmost power of the artist. Before this monastery is a stone stupa which is several hundred feet high; both the one and the other were built by thearhat Achala (Azheluo). To the southwest of thesangharama of the arhat Achala not a great way is a stupa which was built by Ashoka-raja. Here Tathagata in old days preached the Law, and exhibited his great spiritual powers, and converted numberless persons.

Going 20 li or so to the southwest of the sangharama built by Achala (Suoxing), we reach a solitary mountain on the top of which is a stone stupa. Here Jina-bodhisattva composed theNyayadvara-taraka Shastra (Yinminglun, or Hetuvidya Shastra). This bodhisattva, after Buddha had left the world, received the doctrine and assumed the vestments (of a disciple). His wisdom and his desires (prayers or vows) were vast. The power of his great wisdom was deep and solid. Pitying the world, which was without any support (reliance), he designed to spread the sacred doctrine. Having weighed the character of ^[ii.219] the Hetuvidya Shastra, its words so deep, its reasonings so wide, and (having considered) that students vainly endeavored to overcome its difficulties in their course of study, he retired into the lonely mountains and gave himself to meditation to investigate it so as to compose a useful compendium, that might overcome the difficulties (obscurities) of the work, its abstruse doctrines and complicated sentences. At this time the mountains and valleys shook and reverberated; the vapor and clouds changed their appearance, and the spirit of the mountain, carrying the bodhisattva to a height of several hundred feet, then repeated (chanted) these words, “In former days the Lord of the World virtuously controlled and led the people; prompted by his compassionate heart, he delivered the Hetuvidya Shastra and arranged in due order its exact reasonings and its extremely deep arid refined words. But after the Nirvana of Tathagata its great principles became obscured; but now Jina-bodhisattva, whose merit and wisdom are so extensive, understanding to the bottom the sacred well, will cause the Hetuvidya Shastra to spread abroad its power (to add its weight) during the present day.”

Then the bodhisattva caused a bright light to shine and illumine the dark places (of the world), on which the king of the country conceived a deep reverence as he saw the sign of this brilliancy, and being in doubt whether he (i.e. Jina-bodhisattva) had not entered the Vajrasamadhi (or, Diamond Samadhi); then he asked the bodhisattva to obtain the fruit of “no further birth.”

Jina said, “I have entered samadhi from a desire to explain a profound sutra; my heart awaits perfect enlightenment ( samyak sambodhi), but has no desire for this fruit that admits of no rebirth.”

The king said, “The fruit of ‘no-birth’ is the aim of ^[ii.220] all the saints. To cut yourself off from the three worlds, and to plunge into the knowledge of the Three Vidyas how grand such an aim! May you soon attain it!”

Then Jina-bodhisattva, pleased at the request of the king, conceived the desire to reach the holy fruit which “ exempts from learning.”

At this time Manjusri-bodhisattva (Miaojixiang-pusa), knowing his purpose, was moved with pity. Wishing to arouse him to the truth and to awaken him in a moment, he came and said, “Alas! How have you given up your great purpose, and only fixed your mind on your own personal profit, with narrow aims, giving up the purpose of having all! If you would really do good, you ought to transmit and explain the rules of the Yogacharyabhumi (Yujiashidilun) Shastra of Maitreya-bodhisattva. By that you may lead and direct students, and cause them to receive great advantage.”

Jina-bodhisattva, receiving these directions, respectfully assented and saluted the saint. Then having given himself to profound study, he developed the teaching of the Hetuvidya Shastra; but still fearing that the students thereof would dread its subtle reasonings and its precise style, he composed the Hetuvidya Shastra exemplifying the great principles and explaining the subtle language, in order to guide the learners. After that he explained fully the yoga discipline.

From this going through the desert forest south 1000 li or so, we come to Dhanakataka (Tuonajiezhejia).

14. Tuonajiezhejia (Dhanakataka)

^[ii.221] This country is about 6000 li in circuit, and the capital some 40 li round. The soil is rich and fertile, and is regularly cultivated, affording abundant harvests. There is much desert country, and the towns are thinly populated. The climate is hot. The complexion of the people is a yellowish black, and they are by nature fierce and impulsive. They greatly esteem learning. The monasteries (sangharamas) are numerous, but are mostly deserted and ruined; of those preserved there are about twenty, with 1000 or so priests. They all study the Law of the Great Vehicle. There are 100 deva-temples, and the people who frequent them are numerous and of different beliefs.

To the east of the capital (the city) bordering on (leaning against) a mountain is a monastery called the Purvasila (Fuposhiluoseng). To the west of the city leaning against (maintained by) a mountain is a monastery called Avarasila. These were (or, this was) built by a former king to do honor to (for the sake of) Buddha. ^[ii.222] He hollowed the valley, made a road, opened the mountain crags, constructed pavilions and long (or, “lateral”) galleries; wide chambers supported the heights and connected the caverns. The divine spirits respectfully defended (this place); both saints and sages wandered here and reposed. During the thousand years following the Nirvana of Buddha, every year there were a thousand laymen and priests who dwelt here together during the rainy season. When the time was expired, all who had reached the condition of arhats mounted into the air and fled away. After the thousand years the lay^[ii.223]men and saints dwelt together; but for the last hundred years there have been no priests (dwelling here) in consequence of the spirit of the mountain changing his shape, and appearing sometimes as a wolf, sometimes as a monkey, and frightening the disciples; for this reason the place has become deserted and wild, with no priests to dwell there.

To the south of the city a little way is a great mountain cavern. It is here the Master of Shastras Bhavaviveka (Popifeijia) remains in the Palace of the Asuras (Asuluo), awaiting the arrival of Maitreya- bodhisattva as perfect Buddha. This Master of Shastras was widely renowned for his elegant scholarship and for the depth of his vast attainments (virtue). Externally he was a disciple of Kapila (Sankhya), but inwardly he was fully possessed of the learning of Nagarjuna. Having heard that Dharmapala (Hufapusa) of Magadha was spreading abroad the teaching of the law, and was making many thousand disciples, he desired to discuss with him. He took his religious staff in hand and went. Coming to Pataliputra (Poch’ali) he ascertained that Dharmapala-bodhisattva was dwelling at the bodhi-tree. Then the Master of Shastras ordered his disciples thus: “Go you to the place where Dharmapala resides near the bodhi-tree, and say to him in my name, “Bodhisattva (i.e. Dharmapala) publishes abroad the doctrine (of Buddha) bequeathed to the world: he leads and directs the ^[ii.224] ignorant. His followers look up to him with respect and humility, and so it has been for many days; nevertheless his vow and past determination have borne no fruit! Vain is it to worship and visit the bodhi-tree. Swear to accomplish your object, and then you will be in the end guide of gods and men.”

Dharmapala-bodhisattva answered the messenger thus: “The lives of men (or, generations of men) are like a phantom; the body is as a bubble. The whole day I exert myself; I have no time for controversy; you may therefore depart—there can be no meeting.”

The Master of Shastras having returned to his own country, led a pure (quiet) life and reflected thus: “In the absence of Maitreya as a Buddha, who is there that can satisfy my doubts?” Then in front of the figure of the Avalokitesvara-bodhisattva (Guanzizai), he recited in order the Hridaya-dharani (Suixintuoluoni), abstaining from food and drink. After three years Avalokitesvara- bodhisattva (Guanzizai) appeared to him with a very beautiful body, and ^[ii.225] addressed the Master of Shastras thus: “What is your purpose (will)?” He said, “May I keep my body till Maitreya comes.” Avalokitesvara- bodhisattva (Guanzizai) said, “Man’s life is subject to many accidents. The world is as a bubble or a phantom. You should aim at the highest resolve to be born in the Tushita heaven, and there, even now, to see him face to face and worship.”

The Master of Shastras said, “My purpose is fixed; my mind cannot be changed.” Bodhisattva said, “If it is so, you must go to the country of Dhanakataka, to the south of the city, where in a mountain cavern a diamond-holding (vajrapani) spirit dwells, and there with the utmost sincerity reciting the Vajrapani-dharani ( Zhijingangtuoluoni), you ought to obtain your wish.”

On this the Master of Shastras went and recited (the dharani). After three years the spirit said to him, “What is your desire, exhibiting such earnest diligence?” The Master of Shastras said, “I desire that my body may endure until Maitreya comes, and Avalokitesvara-bodhisattva directed me to come here to request the fulfilment (of my desire). Does this rest with you, divine being?”

The spirit then revealed to him a formula and said, “There is an Asura’s palace in this mountain; if you ask according to the rule given you, the walls will open, and then you may enter and wait there till you see (Maitreya).” “But,” said the Master of Shastras, “dwelling in the dark, how shall I be able to see or know when the Buddha ^[ii.226] appears?” Vajrapani said, “When Maitreya comes into the world, I will then advertise you of it.” The Master of Shastras having received his instructions, applied himself with earnestness to repeat the sentences, and for three years, without any change of mind, he repeated the words to a nicety (“mustard-seed”). Then knocking at the rockcavern, it opened out its deep and vast recesses. Then an innumerable multitude appeared before him looking about them, but forgetful of the way to return. The Master of Shastras passed through the door, and addressing the multitude said, “Long have I prayed and worshipped with a view to obtain an opportunity to see Maitreya. Now, thanks to the aid of a spiritual being, my vow is accomplished. Let us therefore enter here, and together await the revelation of this Buddha.”

Those who heard this were stupified, and dared not pass the threshold. They said, “This is a den of serpents; we shall all be killed.” Thrice he addressed them, and then only six persons were content to enter with him. The Master of Shastras turning himself and advancing, then all the multitude followed him with their gaze as he entered. After doing so the stone walls closed ^[ii.227] behind them, and then those left without chided themselves for neglecting his words addressed to them.

From this going southwest 1000 li or so, we come to the kingdom of Chulya (Zhuliye).

15. Zhuliye (Chulya)

The country of Chulya is about 2400 or 2500 li in circuit; the capital is about 10 li round. It is deserted and wild, a succession of marshes and jungle. The population is very small, and troops of brigands go through the country openly. The climate is hot; the manners of the people dissolute and cruel. The disposition of the men is naturally fierce; they are attached to heretical teaching. The sdnghdrdmas are ruined and dirty as well as the priests. There are some tens of deva -temples, and many Nirgrantha heretics. At a little distance southeast of the city is a stupa built by Ashoka-raja. Here Tathagata in old time dwelt, and exhibited his spiritual power, and preached the sublime law, and defeated the heretics, delivering both men anddevas. Not far to the west of the city there is an old sangharama. This was the place where Deva-bodhisattva (Tipo) discussed with an arhat. In the first instance, Deva-bodhisattva heard that in this monastery there was an arhat called Uttara (Adaluo) who possessed the Six Supernatural Powers (shadabhijnas), and the Eight Means of Deliverance ( vimokshas); forthwith he came from a distance to observe his manner as a model. Having arrived at the monastery, he asked thearhat for a night’s lodging. Now in the place where the arhat lived (in his cell) there was only one bed. Having entered, in the absence of a mat, he spread some rushes on the ground, and showing it to him, begged him to be seated. Having taken the seat, the arhat entered into samadhi, and came out of it after midnight. Then Deva proposed to him his ^[ii.228] doubts, and prayed him to answer them. The arhat took up each difficulty and explained it. Deva, closely examining each word, pressed his difficulties in the way of cross-examination, till after the seventh round of discussion the arhat closed his mouth and declined (was unable) to reply. Then using secretly his divine faculties, he passed into the Tushita Heaven, and there questioned Maitreya. Maitreya gave the required explanations, but because of their character he added, “This is the celebrated deva who for a succession of kalpas has practiced religion, and in the middle of the Bhadra-kalpa ought to attain the condition of Buddha. You do not know this. You should greatly honor him and pny him reverence.” In a moment he returned to his seat, and once more entered on a clear explanation (of the difficulties), which he expressed in great precision and language. Deva addressing him said, “This is the explanation of the holy wisdom of Maitreya- bodhisattva. It is not possible for you, reverend sir, to have discovered such profound answers,” Then the arhat said, “It is so, in truth; the will of Tathagata.” On this, rising from his mat, he offered him worship and profound reverence and praise. Going from this south, we enter a wild forest district, and passing 1500 or 1600 li, we come to the country of Dravida (Daluopitu)

16. Daluopitu (Dravida)

This country is about 6000 li in circuit; the capital of the country is called Kanchipura (Jianzhibuluo), and is about 30 li round. The soil is fertile and regularly cultivated, and produces abundance of grain. There are ^[ii.229] also many flowers and fruits. It produces precious gems and other articles. The climate is hot, the character of the people courageous. They are deeply attached to the principles of honesty and truth, and highly esteem learning; in respect of their language and written characters, they differ hut little from those of Mid-India. There are some hundred of sangharamas and 10,000 priests. They all study the teaching of the Sthavira (Shangzuobu) School belonging to the Great Vehicle. There are some eighty temples, and many heretics called Nirgranthas. Tathagata in olden days, when living in the world, frequented this country much; he, preached the law here and converted men, and therefore Ashoka-raja built stupas over all the sacred spots where these traces exist. The city of Kanchipura is the native place of Dharmapala-bodhisattva. He was the eldest son of a great minister of the country. From his childhood he exhibited much cleverness, and as he grew up it increased and extended. When he became a young man, the king and queen condescended to entertain him at a (marriage) feast. On the evening of the day his heart was oppressed with sorrow, and being exceedingly afflicted, he placed himself before a statue of Buddha and engaged in earnest prayer (supplication). Moved by his extreme sincerity, the spirits removed him to a distance, and there he hid himself. After going many hundred li from this spot he came to a mountain monastery, and sat down in the hall of Buddha. A priest happening to open the door, and seeing this youth, was in doubt whether he was a robber or not. After interrogating him on the point, the bodhisattva completely unbosomed himself and told him the cause; moreover he asked permission to become a disciple. The priests were much astonished at the wonderful event, and forthwith granted his request. The king ordered search to be made for him in every direction, and at length finding out that bodhi^[ii.230]sattvahad removed to a distance from the world, driven by the spirit (or spirits), then he redoubled his deep reverence and admiration for him. From the time that Dharmapala assumed the robes of a recluse, he applied himself with unflagging earnestness to learning. Concerning his brilliant reputation we have spoken in the previous records. To the south of the city not a great way is a largesangharama, in which men of the same sort, renowned for talent and learning, assemble and stop. There is a stupa , about 100 feet high which was built by Ashoka-raja. Here Tathagata, dwelling in old days, repeated the law and subdued the heretics, and converted both men and devas in great number. Going 3000 li or so south from this, we come to the country of Moluojuzha (Malakuta).

17. Moluojuzha (Malakuta)

This country is about 5000 li in circuit; the capital is about 40 li. The land and fields are impregnated with ^[ii.231] salt, and the produce of the earth is not abundant. All the valuables that are collected in the neighboring islets are brought to this country and analysed. The temperature is very hot. The men are dark complexioned. They are firm and impetuous in disposition. Some follow the true doctrine, others are given to heresy. They do not esteem learning much, but are wholly given to commercial gain. There are the ruins of many old monasteries, but only the walls are preserved, and there are few religious followers. There are many hundred deva-temples, and a multitude of heretics, mostly belonging to the Nirgranthas. Not far to the east of this city is an old sangharama of which the vestibule and court are covered with wild shrubs; the foundation walls only survive. This was built by Mahendra, the younger brother of Ashoka-raja. To the east of this is a stupa, the lofty walls of which are buried in the earth, and only the crowning part of the cupola remains. This was built by Ashoka-raja. Here ^[ii.232] Tathagata in old days preached the law and exhibited his miraculous powers, and converted endless people. To preserve the traces of this event, this memorial tower was built. For years past it has exhibited spiritual signs, and what is wished for in its presence is sometimes obtained. On the south of this country, bordering the sea, are the Molaye (Malaya) mountains, remarkable for their high peaks and precipices, their deep valleys and mountain torrents. Here is found the white sandalwood tree and the chandaneva (zhantannipo) tree. These two are much alike, and the latter can only be distinguished by going in the height of summer to the top of some hill, and then looking at a distance great serpents may be seen entwining it-: thus it is known. Its wood is naturally cold, and therefore serpents twine round it. After having noted the tree, they shoot an arrow into it to mark it. In the winter, after the snakes have gone, the tree is cut down. The tree from which karpura (jiebuluo) scent is procured, is in trunk like the pine, but different leaves and flowers and fruit. When the tree is first cut down and sappy, it has no smell; but when the wood gets dry, it forms into veins and splits; then in the middle is the scent, in appearance like mica, of the color of frozen snow. This is what is called (in Chinese) longnaoxiang, the dragon-brain scent.

^[ii.233]To the east of the Malaya mountains is Mount Potalaka (Budaluojia). The passes of this mountain are very dangerous; its sides are precipitous, and its valleys rugged. On the top of the mountain,is a lake; its waters are clear as a mirror. From a hollow proceeds a great river which encircles the mountain as it flows down twenty times and then enters the southern sea. By the side of the lake is a rock-palace of thedevas. Here Avalokitesvara-bodhisattva(Guanzizai) in coming and going takes his abode. Those who strongly desire to see this bodhisattva do not regard their lives, but, crossing the water (fording the streams), climb the mountain forgetful of its difficulties and dangers; of those who make the attempt there are very few who reach the summit. But even of those who dwell below the mountain, if they earnestly pray and beg to behold the god, sometimes he appears as Isvara-deva (Zizaitian), sometimes under the form of a yogi (a Pamsupata); he addresses them with benevolent words and then they obtain their wishes according to their desires. Going northeast from this mountain, on the border of the sea, is a town; this is the place from which they^[ii.234] start for the southern sea and the country of Ceylon (Sengjialuo). It is said commonly by the people that embarking from this port and going southeast about 3000 li we come to the country of Simhala.