Xuanzang • Xiyu ji

^[i.119-164]

Book Three - Eight Countries

1. Wu-zhang-na (Udyāna) • 2. Bo-lu-luo (Bolor) • 3. Da-cha-shi-luo (Takshaśilā)
4. Seng-he-bu-luo (Siṁhapura) • 5. Wu-la-shi (Uraśa) • 6. Jia-shi-mi-luo (Kaśmīr)
7. Ban-nu-jie (Punacha) • 8. He-luo-she-bu-luo (Rājapuri)

1. Wu-zhang-na (Udyāna)

^[i.119] The country of Udyāna is about 5000 li in circuit; the mountains and valleys are continuously connected, and the valleys and marshes alternate with a succession of high plateaus. Though various kinds of grain are sown, yet the crops are not rich. The grape is abundant, the ^[i.120] sugarcane scarce. The earth produces gold and iron, and is favorable to the cultivation of the scented (shrub) called turmeric (yu-jin). The forests are thick and shady, the fruits and flowers abundant. The cold and heat are agreeably tempered, the wind and rain come in their season. The people are soft and effeminate, and in disposition are somewhat sly and crafty. They love learning yet have no application. They practice the art of using charms (or ‘religious sentences as charms’). Their clothing is white cotton, and they wear little else. Their language, though different in some points, yet greatly resembles that of India. Their written characters and their rules of etiquette are also of a mixed character as before. They greatly reverence the Law of Buddha and are believers in the Great Vehicle.

On both sides of the Subhavastu (Su-po-fa-su-du) River, there are some 1,400 old saṅghārāmas. They are now generally waste and desolate; formerly there were some 18,000 priests in them, but gradually they have become less, until now there are very few. They study the Great Vehicle; they practice the duty of quiet meditation, and have pleasure in reciting texts relating to this subject, but have no great understanding as to them. The (priests who) practice the rules of morality lead a pure life and purposely prohibit ^[i.121] the use of charms. The schools of the vinaya traditionally known among them are the Sarvāstivādins, the Dharmaguptas, the Mahīśāsakas, the Kāśyapīyas, and the Mahāsaṅghikas: these five.

There are about ten temples of dēvas, and a mixed number of unbelievers who dwell in them. There are four or five strong towns. The kings mostly reign at Muṅgali (Meng-jie-li) as their capital. This town is about 16 or 17 li in circuit and thickly populated. Four or five li to the east of Muṅgali is a great stūpa, where very many spiritual portents are seen. This is the spot where Buddha, when he lived in old time, was the ṛĭshi who practiced patience (Kshānti-ṛĭshi), and for the sake of Kali-rāja endured the dismemberment of his body.

To the northeast of the town of Muṅgali about 250 or 260 li, we enter a great mountain and arrive at the Fountain^[i.122] of the Nāga Apalāla; this is the source of the Subhavastu River. This river flows to the southwest. Both in summer and spring it freezes, and from morning till night snow-drifts are flying in clouds, the fine reflected colors of which are seen on every side.

This nāga, in the time of Kāśyapa Buddha, was born as a man and was called Gaṅgi (Qing-qi). He was able, by the subtle influences of the charms he used, to restrain and withstand the power of the wicked dragons, so that they could not (afflict the country) with violent storms of rain. Thanks to him, the people were thus able to gather in an abundance of grain. Each family then agreed to offer him, in token of their gratitude, a peck of grain as a yearly tribute. After a lapse of some years there were some who omitted to bring their offerings, on which Gaṅgi in wrath prayed that he might become a poisonous dragon and afflict them with storms of rain and wind to the destruction of their crops. At the end of his life he became the dragon of this country; the flowings of the fountain emitted a white stream that destroyed all the products of the earth.

At this time, Śākya Tathāgata, of his great pity guiding the world, was moved with compassion for the people of this country, who were so singularly afflicted with this calamity. Descending therefore spiritually, he came to this place, desiring to convert the violent dragon. Taking the mace of the Vajrapāṅi Spirit, he beat against the mountain side. The Nāga-rāja (‘dragon king’), terrified, came forth and paid him reverence. Hearing the preaching of the Law by Buddha, his heart became pure and his faith was awakened. Tathāgata forthwith forbade^[i.123] him to injure the crops of the husbandmen. Whereupon the dragon said, “All my sustenance comes from the fields of men; but now, grateful for the sacred instructions I have received, I fear it will be difficult to support myself in this way; yet pray let me have one gathering in every twelve years.” Tathāgata compassionately permitted this. Therefore every twelfth year there is a calamity from the overflowing of the White River.

To the southwest of the Fountain of the Nāga Apalāla (A-bo-luo-luo), about 30 li on the north side of the river, there is a foot trace of Buddha on a great rock. According to the religious merit of persons, this impression appears long or short. This is the trace left by Buddha after having subdued the dragon. Afterwards men built up a stone residence (over the impression). Men come here from a distance to offer incense and flowers.

Following the stream downwards 30 li or so, we come to the stone where Tathāgata washed his robe. The tissues of the kashāya stuff are yet visible as if engraved on the rock.

To the south of the town of Muṅgali 400 li or so we come to Mount Hila (Xi-luo). The water flowing through the valley here turns to the west, and then flowing again eastward remounts (towards its source). Various fruits and flowers skirt the banks of the stream and face the sides of the mountains. There are high crags and deep caverns, and placid streams winding through the valleys: sometimes are heard the sounds of people’s voices, sometimes the reverberation of musical notes. There are, moreover, square stones here like long narrow bedsteads, perfected as if by the hand of men; they stretch in continuous lines from the mountainside down the valley. It was here Tathāgata dwelling in old days, ^[i.124] by listening to half a gātha of the Law was content to kill himself.

Going south about 200 li from the town of Muṅgali, by the side of a great mountain, we come to the Mahāvana Saṅghārāma.

It was here Tathāgata in old days practiced the life of a bōdhisattva under the name of Sarvadata-rāja. Fleeing from his enemy, he resigned his country and arrived secretly in this place. Meeting with a poor Brāhmaṇ who asked alms from him, and having nothing to give in consequence of his losing his country, he ordered him to bind him as a prisoner and take him to the king, his enemy, in order that he might receive a reward, which would be in the place of charity to him.

Going northwest from the Mahāvana Saṅghārāma down the mountain 30 or 40 li, we arrive at the Lentil (Mo-yu) Saṅghārāma. Here there is a stūpa about 100 feet or so in height.

By the side of it is a great square stone on which is the impression of Buddha’s foot. This is the spot where Buddha in old time planted his foot, (which) scattered a kōṭi of rays of light which lit up the Mahāvana Saṅghārāma, and then for the sake of dēvas and men he recited the history of his former births (jātakas). Underneath (or ‘at the foot of ‘) this stūpa is a stone of a yellow-white color, which is always damp with an unctuous (or ‘fatty’) moisture; this is where Buddha, when he was in old time practicing the life of a bōdhisattva, having heard the words of the True Law, breaking a bone of his own body, wrote (with the marrow) the substance of a book containing the words he had heard.

^[i.125] Going west 60 or 70 li from the Lentil Saṅghārāma is a stūpa which was built by Aśōka-rāja. It was here Tathāgata in old time, practicing the life of a bōdhisattva, was called Śivika-rāja (or Sibika-rāja). Seeking the fruit of buddha-ship, he cut his body to pieces in this place to redeem a dove from the power of a hawk.

Going northwest from the place where he redeemed the dove, 200 li or so, we enter the Valley of Sani-rāja (Shan-ni-luo-she), where is the Serpent Medicine (Sa-pou-sha-di) Monastery. Here is a stūpa in height 80 feet or so.

In old time, when Buddha was Lord Śakra, famine and disease were prevalent everywhere in this country. Medicine was of no use, and the roads were filled with dead. Lord Śakra, was moved with pity and meditated how he might rescue and save the people. Then changing his form, he appeared as. a great serpent, and extended his dead body all along the void of the great valley, and called from the void to those on every side (to look). Those who heard were filled with joy, and running together hastened to the spot, and the more they cut the body of the serpent the more they revived, and were delivered both from famine and disease.

By the side of this stūpa and not far off is the great Stūpa of Sūma. Here in old time, when Tathāgata was Lord Śakra, filled with concern for the world, afflicted ^[i.126] with every kind of disease and pestilence, with his perfect knowledge of the case, he changed himself into the serpent Sūma; none of those who tasted his flesh failed to recover from their disease.

To the north of the valley Sani-rāja, by the side of a steep rock, is a stūpa. Of those who, being sick, have come there to seek (restoration), most have recovered.

In old time Tathāgata was the King of the Peacocks; on one occasion he came to this place with his followers. Being afflicted with tormenting thirst, they sought for water on every side without success. The King of the Peacocks with his beak struck the rock, and forthwith there flowed out an abundant stream that now forms a lake. Those who are afflicted on tasting or washing in the water are healed. On the rock are still seen the traces of the peacock’s feet.

To the southwest of the town of Muṅgali 60 or 70 li there is a great river, on the east of which is a stūpa 60 feet or so in height; it was built by Uttarasena (Shang-jun).

Formerly when Tathāgata was about to die, he addressed the great congregation and said: “After my nirvāna, Uttarasēna-rāja of Udyāna will obtain a share of the relics of my body.” When the kings were about to divide the relics equally, Uttarasēna-rāja arrived after (the others). Coming from a frontier country, he was treated with little regard by the others. At this time the dēvas published afresh the ^[i.127] words of Tathāgata as he was about to die. Then obtaining a portion of relics, the king came back to his country and, to show his great respect, erected this stūpa. By the side of it, on the bank of the great river, there is a large rock shaped like an elephant. Formerly Uttarasēna-rāja brought back to his own land the relics of Buddha on a great white elephant. Arrived at this spot, the elephant suddenly fell down and died, and was changed immediately into stone. By the side of this the stūpa is built.

Going west of the town of Muṅgali 50 li or so, and crossing the great river, we come to the so-called Rōhitaka (Lu-xi-da-jia) Stūpa; it is about 50 feet high, and was built by Aśōka-rāja. In former days, when Tathāgata was practicing the life of a bōdhisattva, he was the king of a great country, and was called Power of Love (Ci-li). In this place he pierced his body, and with his blood fed the five yakshas.

To the northeast of the town of Muṅgali 30 li or so is the Abhutāśma (E-bu-duo-shi) Stūpa about 40 feet in height. In former days Tathāgata here expounded the Law for the sake of men and dēvas, to instruct (‘enlighten’) and guide them. After Tathāgata had gone, from the earth suddenly arose (this stūpa); the people highly reverenced it, and offered flowers and incense without end.

To the west of the stone stūpa, after crossing the great river and going 30 or 40 li, we arrive at a vihāra, in which is a figure of Avalōkitēśvara (Guan-zi-zai) Bōdhisattva. Its spiritual ^[i.128] influences exhibit themselves in a mysterious way, and its miraculous powers (‘evidences’) are manifested in an illustrious manner. The votaries of the Law come together from every side, and offer it continual sacrifices (‘presents’).

Going northwest 140 or 150 li from the statue of Avalōkitēśvara (Guan-zi-zai) Bōdhisattva, we come to the Lan-bo-lu Mountain. The crest of this mountain has a dragon lake about 30 li or so in circuit. The clear waves roll in their majesty, the water pure as a bright mirror.

In old days Virūḍhaka-rāja (Pi-lu-ze-jia) having led his army to attack the Śākyas, four of the tribe resisted the advance. These were driven away by their clansmen, and each fled in a different direction. One of the Śākyas, having left the capital of the country, and being worn out by travel, sat down to rest in the middle of the road.

There appeared now a wild goose, who, in his flight (‘progress’), alighted before him; and because of his docile ways, he at last mounted on his back. The goose then flying away took him to the side of this lake. By this mode of conveyance the Śākya fugitive visited different kingdoms in various directions. Once having mistaken his way, he went to sleep by the side of the lake under ^[i.129] the shadow of a tree. At this time a young nāga maiden was walking beside the lake, and suddenly spied the Śākya youth. Fearing that she might not be able otherwise to accomplish her wish, she transformed herself into a human shape and began to caress him. The youth, because of this, awoke affrighted from his sleep, and addressing her said, “I am but a poor wanderer worn out with fatigue; why then do you show me such tenderness?” In the course of matters the youth, becoming deeply moved, prayed her to consent to his wishes. She said, “My father and mother require to be asked and obeyed in this matter. You have favored me with your affection, but they have not yet consented.” The Śākya youth replied, “The mountains and valleys (surround us) with their mysterious shades; where then is your home?” She said, “I am a nāga maiden belonging to this pool. I have heard with awe of your holy tribe having suffered such things, and of your being driven away from home to wander here and there in consequence. I have fortunately been able, as I wandered, to administer somewhat to your comfort, and you have desired me to yield to your wishes in other respects, but I have received no commands to that effect from my parents. Unhappily, too, this nāga body is the curse following my evil deeds.”

The Śākya youth answered, “One word uttered from the ground of the heart and agreed to (by us both) and this matter is ended.” She said, “I respectfully obey your ^[i.130] orders; let that follow whatever it be.” Then the Śākya youth said, “By the power of my accumulated merit let this nāga woman be turned into human shape.” The woman was immediately so converted. On seeing herself thus restored to human shape she was overjoyed, and gratefully addressed the Śākya youth thus: “By my evil deeds (‘through the accumulation of evil deeds’), I have been compelled to migrate through evil forms of birth, till now happily, by the power of your religious merit, the body which I have possessed through many kalpas has been changed in a moment. My gratitude is boundless, nor could it be expressed if I wore my body to dust (with frequent prostrations). Let me but acquaint my father and mother; I will then follow you and obey you in all things.”

The nāga maiden then returning to the lake addressed her father and mother, saying, “Just now, as I was wandering abroad, I lighted upon a Śākya youth, who by the power of his religious merit succeeded in changing me into human form. Having formed an affection for me, he desires to marry me. I lay before you the matter in its truth.”

The Nāga-rāja was rejoiced to see his daughter restored to human form, and from a true affection to the holy tribe he gave consent to his daughter’s request. Then proceeding from the lake, he expressed his deep gratitude to the Śākya youth, and said, “You have not despised creatures of other kinds, and have condescended to those beneath you. I pray you come to my abode, and there receive my humble services.”

^[i.131] The Śākya youth having accepted the Nāga-rāja’s invitation, went forthwith to his abode. On this all the family of the nāga received the youth with extreme reverence, and desired to delight his mind by an excess of feasting and pleasure; but the youth, seeing the dragon forms of his entertainers, was filled with affright and disgust, and he desired to go. The Nāga-rāja detaining him said, “Of your kindness depart not. Occupy a neighboring abode; I will manage to make you master of this land and to obtain a lasting fame. All the people shall be your servants and your dynasty shall endure for successive ages.”

The Śākya youth expressed his gratitude, and said, “I can hardly expect your words to be fulfilled.” Then the Nāga-rāja took a precious sword and placed it in a casket covered with white camlet; very fine and beautiful, and then he said to the Śākya youth, “Now of your kindness go to the king and offer him this white camlet as a tribute. The king will be sure to accept it as the offering of a remote (‘distant’) person; then, as he takes it, draw forth the sword and kill him. Thus you will seize his kingdom. Is it not excellent?”

The Śākya youth receiving the nāga’s directions, went forthwith to make his offering to the king of Udyāna. When the king was about to take the piece of white camlet, then the youth took hold of his sleeve, and pierced him with the sword. The attendant ministers and the guards raised a great outcry and ran about in confusion. The Śākya youth, waving the sword, cried out, “This sword that I hold was given me by a holy nāga wherewith to punish the contumelious and subdue the arrogant.” Being affrighted at the divine warrior, they submitted and gave him the kingdom. On this he corrected abuses and established order; he advanced the good and relieved the unfortunate; and then with a great cortége he advanced towards the nāga palace to acquaint him with the completion of his undertaking; ^[i.132] and then taking his wife he went back to the capital. Now the former demerits of the nāga girl were not yet effaced, and their consequences still remained. Every time he went to rest by her side, from her head came forth the nine-fold crest of the nāga. The Śākya prince, filled with affright and disgust, hitting on no other plan, waited until she slept, and then cut off (the dragon’s crest) with his sword. The nāga girl, alarmed, awoke and said, “This will bring no good hereafter to your posterity; it will not be ineffectual in slightly afflicting me during my life, and your children and grandchildren will all suffer from pains in the head.”

And so the royal line of this country are ever afflicted with this malady, and although they are not all so continually, yet every succession brings a worse affliction. After the death of the Śākya youth his son succeeded under the name of Uttarasēna (Da-luo-xi-na).

Just after Uttarasēna had come to power his mother lost her sight. Tathāgata, when he was going back from the subjugation of the Nāga Apalāla, descended from space and alighted in this palace. Uttarasēna was out hunting, and Tathāgata preached a short sermon to his mother. Having heard the sermon from the mouth of the Holy One, she forthwith recovered her sight. Tathāgata then asked her, “Where is your son? He is of my family.” She said, “He went out hunting for a while this morning, but he will soon be back.” When Tathāgata with his attendants were bent on going, the king’s mother said, “Of my great fortune I have borne a child belonging to the holy family; and Tathāgata of his great compassion has again come down to visit my house as connected with him. My son will soon return. O, pray remain for a short time!” The Lord of the World said, “This son of yours belongs to my family; he need only hear the truth to believe it and understand it. If he were not my relative I would remain to instruct his heart, but now I go. On his return, tell him that Tathāgata has gone from this to Kuśinagara (Ju-shi), where between the sāla trees he is about to ^[i.133] die, and let your son come for a share of the relics to honor them.”

Then Tathāgata with all his attendants took flight through the air and went. Afterwards Uttarasēna-rāja, while engaged in the chase, saw from a long way off his palace lighted up as if with a fire. Being in doubt about it, he quitted the chase and returned. On seeing his mother with her sight restored he was transported with joy, and addressed her, saying, “What fortunate circumstance has occurred to you during my short absence that you should have got your sight again as of old time?” The mother said, “After you had gone out Tathāgata came here, and after hearing him preach I recovered my sight. Buddha has gone from here to Kuśinagara; he is going to die between the sāla trees. He commands you to go quickly to the spot to get some of his relics.”

The king having heard these words, uttered cries of lamentation, and fell prostrate on the ground motionless. Coming to himself, he collected his cortége and went to the twin-trees, where Buddha had already died. Then the kings of the other countries treated him scornfully, and were unwilling to give him a share of the much prized relics they were taking to their own countries. On this a great assembly of dēvas acquainted them with Buddha’s wishes, on which the kings divided the relics equally, beginning with him.

Going northwest from the town of Muṅgali (Meng-jie-li), crossing a mountain and passing through a valley, we re-ascend the Indus (Xin-du) River. The roads are craggy and steep; the mountains and the valleys are dark and gloomy. Sometimes we have to cross by ropes, sometimes by iron chains stretched (across the gorges). There are footbridges (or ‘covered ways’) suspended in the air, and flying bridges across the chasms, with wooden steps let into the ground for climbing the steep embankments. Going thus 1000 li or ^[i.134] so, we reach the river alley of Daril (Da-li-luo) where stood once the capital of Udyāna (Wu-zhang-na). This country produces much gold and scented turmeric. By the side of a great saṅghārāma in this Daril Valley is a figure of Maitrēya Bōdhisattva, carved out of wood. It is golden-colored, and very dazzling in appearance, and possesses a secret spiritual power (of miracle). It is about 100 feet high, and is the work of the arhat Madhyāntika. This saint by his spiritual power caused a sculptor to ascend into the Tushita (Du-shi-duo) Heaven, that he might see for himself the marks and signs (on the person of Maitrēya); this he did three times, until his task was finished. From the time of the execution of this image the streams of the Law (‘religious teaching’) began to flow eastward.

Going east from this, after climbing precipices and crossing valleys, we go up the course of the Indus (Xin-du) River; and then, by the help of flying bridges and footways made ^[i.135] of wood across the chasms and precipices, after going 500 li or so, we arrive at the country of Bolor (Bo-lu-luo).

2. Bo-lu-luo (Bolor)

The country of Bolor is about 4000 li in circuit; it stands in the midst of the Great Snowy Mountains. It is long from east to west, and narrow from north to south. It produces wheat and pulse, gold and silver. Thanks to the quantity of gold, the country is rich in supplies. The climate is continually cold. The people are rough and rude in character; there is little humanity or justice with them; and as for politeness, such a thing has not been heard of. They are coarse and despicable in appearance, and wear clothes made of wool. Their letters are nearly like those of India, their language somewhat different. There are about a hundred saṅghārāmas in the country, with something like a thousand priests, who show no great zeal for learning, and are careless in their moral conduct. Leaving this country and returning to Uḍakhāṇḍa (Wu-duo-jia-han-tu), ^[i.136] we cross at the south the Indus River. The river is about 3 or 4 li in width and it flows southwest. Its waters are pure and clear as a mirror as they roll along with impetuous flow. Poisonous nāgas and hurtful beasts occupy the caverns and clefts along its sides. If a man tries to cross the river carrying with him valuable goods or gems or rare kinds of flowers or fruits, or especially relics of Buddha, the boat is frequently engulfed by the waves. After crossing the river we arrive at the kingdom of Takshaśilā (Da-cha-shi-luo).

3. Da-cha-shi-luo (Takshaśilā)

The Kingdom of Takshaśilā is about 2000 li in circuit, and the capital is about 10 li in circuit. The royal family being extinct, the nobles contend for power by force. Formerly this country was in subjection to Kapiśa, but latterly it has become tributary to Kaśmīr (Jia-shi-mi-luo). ^[i.137] The land is renowned for its fertility, and produces rich harvests. It is very full of streams and fountains. Flowers and fruits are abundant. The climate is agreeably temperate. The people are lively and courageous, and they honour the Three Gems. Although there are many saṅghārāmas, they have become ruinous and deserted, and there are very few priests; those that there are study the Great Vehicle.

Northwest of the capital about 70 li is the tank of the Naga-rāja Ēlāpatra (I-luo-bo-da-luo); it is about 100 paces round, the waters are pure and sweet; lotus flowers of various colors, which reflect different tints in their common beauty (garnish the surface); this nāga was a bhikshu who anciently, in the time of Kāśyapa Buddha, destroyed an ēlāpatra tree. Hence at the present time, when the people of that country ask for rain or fine weather, they must go with the Shamans to the side of the tank and then, cracking their fingers (or, ‘in a moment’), after praying for the desired object, they obtain it.

Going 30 li or so to the southeast of the nāga tank, we enter a gorge between two mountains, where there is a stūpa built by Aśōka-rāja. It is about 100 feet in height. This is where Śākya Tathāgata delivered a prediction, that when Maitrēya, Lord of the World, appeared hereafter, there should also appear of themselves four great gem treasures, and that in this excellent land there should be one. According to tradition, we find that whenever there is an earthquake, and the mountains on every side are shaken, all round this sacred spot (‘treasure’) to the distance of 100 paces there is perfect stillness. If men are ^[i.138] so foolish as to attempt to dig into the place (or ‘ground surrounding it’), the earth shakes again, and the men are thrown down headlong.

By the side of the stūpa, is a saṅghārāma in ruins, and which has been for a long time deserted and without priests.

To the north of the city 12 or 13 li is a stūpa built by Aśōka-rāja. On feast-days (or ‘religious commemoration days’) it glows with light, and divine flowers fall around it, and heavenly music is heard.

According to tradition, we find in late times there was a woman whose body was grievously afflicted with leprosy. Coming to the stūpa secretly, she offered worship in excess and confessed her faults. Then seeing that the vestibule (the open court in front of the stūpa) was full of dung and dirt, she removed it, and set to work to sweep and water it and to scatter flowers and perfumes; and having gathered some blue lotus flowers, she covered the ground with them. On this her evil leprosy left her, and her form became lovely, and her beauty doubled, while from her person there came the famed scent of the blue lotus, and this also is the reason of the fragrance of this excellent place.

This is the spot where Tathāgata formerly dwelt when he was practicing the discipline of a bōdhisattva; he was then the king of a great country and was called Chandraprabha (Zhan-da-luo-bo-la-po). He cut off his head, earnestly seeking the acquirement of bōdhi, and this he did during a thousand successive births (for the same object and in the same place).

By the side of the Stūpa of the Sacrificed Head is a saṅghārāma, of which the surrounding courts are deserted and overgrown; there are (nevertheless) a few priests. It ^[i.139] was here in old days the Master of Śāstras, Kumāralabdha, belonging to the School of Sūtras (or Sāutrāntikas), composed several treatises.

Outside the city to the southeast, on the shady side of a mountain, there is a stūpa, in height 100 feet or so; this is the place where they put out the eyes of Kunāla (Ju-lang-na, or Ku-na-lang-na), who had been unjustly accused by his step-mother; it was built by Aśōka-rāja. When the blind pray to it (or ‘before it’) with fervent faith, many of them recover their sight.

This prince (Kunāla) was the son of the rightful queen. His person was graceful and his disposition loving and humane. When the queen-royal was dead, her successor (the step-queen) was dissolute and unprincipled. Following her wild and foolish preference, she made proposals to the prince; he, when she solicited him, reproached her with tears, and departed, refusing to be guilty of such a crime. The step-mother, seeing that he rejected her, was filled with wrath and hatred; waiting for an interval when she was with the king, she addressed him thus: “To whom should your majesty entrust the government of Takshaśilā (Da-cha-shi-luo) but to your own son? The prince is renowned for his humanity and obedience; because of his attachment to the good his fame is in every mouth.” The king listening to her seducing words, agreed willingly with the vile plot, and forthwith gave orders to his eldest son in these ^[i.140] words: “I have received my royal inheritance in succession, and I desire to hand it down to those who follow me; my only fear is lest I should lose aught of it and so dishonor my ancestors. I now confide to you the government of Takshaśilā. The affairs of a country are of serious importance; the feelings of men are contradictory; undertake nothing rashly, so as to endanger your authority; verify the orders sent you; my seal is the impression of my teeth; here in my mouth is my seal. There can be no mistake.”

On this the prince, receiving his orders, went to establish order. And so months passed on, yet the step-mother’s hatred did but increase. Accordingly she wrote a dispatch and sealed it with red wax, and then, waiting till the king was asleep, she stamped it secretly with his tooth impression, and sent it off by a messenger with all dispatch as a letter of accusation. His ministers, having read the letter, were confused and looked at one another with dismay.

The prince then asked them what moved them so. They said, “The Mahārāja has sent a dispatch accusing the prince, and ordering both his eyes to be put out, and that he be taken with his wife to the mountains, and there left to die. Although this order has come, we dare not obey it; but we will ask afresh for directions, and keep you bound till the reply comes.”

The prince said, “My father, if he has ordered my death, must be obeyed; and the seal of his teeth is a sure sign of the truth of the order. There can be no error.” Then he ordered a chaṇḍāla to pluck out his eyes; and ^[i.141] having thus lost his sight, he wandered forth to beg for his daily support. As he traveled on far away, he came to his father’s capital town. His wife said to him, “There is the royal city.” “Alas!” he said, “what pain I endure from hunger and cold. I was a prince; I am a beggar. Oh, that I could make myself known and get redress for the false charge formerly brought against me!” On this he contrived to enter the king’s inner bureau, and in the after part of the night he began to weep, and with a plaintive voice, accompanied with the sound of a lute, he sang a mournful song.

The king, who was in an upper chamber, hearing these wonderful strains full of sadness and suffering, was surprised, and inquired: “From the notes of the lute and the sound of the voice I take this to be my son; but why has he come here?”

He immediately said to his court attendant, “Who is that singing so?”

Forthwith he brought the blind man into his presence and placed him before the king. The king, seeing the prince, overwhelmed with grief, exclaimed, “Who has thus injured you? Who has caused this misery, that my beloved son should be deprived of sight? Not one of all his people can he see. Alas, what an end to come to! O heavens! O heavens, what a misfortune is this!”

The prince, yielding to his tears, thanked (his father) and replied,” In truth, for want of filial piety have I thus been ^[i.142] punished by Heaven. In such a year and such a month and such a day suddenly there came a loving order (or ‘an order from my mother’). Having no means of excusing myself, I dared not shrink from the punishment.” The king’s heart, knowing that the second wife had committed this crime, without any further inquiry caused her to be put to death.

At this time in the Saṅghārāma of the Bōdhi Tree there was a great arhat called Ghōsha (Qu-sha). He had the fourfold power of “explanation without any difficulties.” He was completely versed in the Trividyās. The king taking to him his blind son, told him all the matter, and prayed that he would of his mercy restore him to sight. Then that arhat, having received the king’s request, forthwith addressed to the people this order: “Tomorrow I desire to declare the mysterious principle (of the Law); let each person come here with a vessel in his hands to hear the Law and receive in it his tears.” Accordingly, they came together from every side (‘far and near’), both men and women, in crowds. At this time the arhat preached on the Twelve Nidānas and there was not one of those who heard the sermon but was moved to tears. The tears were collected in the vessels, and then, when his sermon was finished, he collected all these tears in one golden vessel, and then, with a strong affirmation, he said, “What I have said is gathered from the most mysterious of Buddha’s doctrines; if this is not true, if there be error in what I have said, then let things remain as they are; but if it is otherwise, I desire that this blind ^[i.143] man may recover his sight after washing his eyes with these tears.”

After finishing this speech he washed his eyes with the water, and lo, his sight was restored!

The king then accused the ministers (who had executed the order) and their associates. Some he degraded, others he banished, others he removed, others he put to death. The common people (who had participated in the crime) he banished to the northeast side of the Snowy Mountains, to the middle of the sandy desert.

Going southeast from this kingdom, and crossing the mountains and valleys about 700 li, we come to the kingdom of Siṁhapura (Seng-he-bu-luo).

4. Seng-he-bu-luo (Siṁhapura)

The Kingdom of Siṁhapura is about 3,500 or 3,600 li in circuit. On the west it borders on the Indus River. The capital is about 14 or 15 li in circuit; it borders on the mountains. The crags and precipices that surround it cause it to be naturally strong. The ground is not highly cultivated, but the produce is abundant. The climate is cold, the people are fierce and value highly the quality of courage; moreover, they are much given to deceit. The country has no king or rulers, but is in dependence on Kaśmīr. Not far to the south of the capital is a stūpa built by Aśōka-rāja. The decorations ^[i.144] are much injured: spiritual wonders are continually connected with it. By its side is a saṅghārāma, which is deserted and without priests.

To the southeast of the city 40 or 50 li is a stone stūpa that was built by Aśōka-rāja; it is 200 feet or so in height. There are ten tanks, which are secretly connected together, and on the right and left (of the walks joining them) are covered stones (or ‘balustrades’) in different shapes and of strange character. The water of the tanks is clear, and the ripples are sometimes noisy and tumultuous. Dragons and various fishes live in the clefts and caverns bordering on the tanks or hide themselves in the waters. Lotus flowers of the four colors cover the surface of the limpid water. A hundred kinds of fruit surround them, and glisten with different shades. The trees are reflected deep down in the water, and altogether it is a lovely spot for wandering forth.

By the side there is a saṅghārāma, which for a long time has been without priests. By the side of the stūpa, and not far off, is the spot where the original teacher of the White-Robed Heretics arrived at the knowledge of the principles he sought, and first preached the Law. There is an inscription placed there to that effect. By the side of this spot is a Temple of the Dēvas. The persons who frequent it subject themselves to austerities; day and night they use constant diligence without relaxation. The laws of their founder are mostly filched ^[i.145] from the principles of the books of Buddha. These men are of different classes, and select their rules and frame their precepts accordingly. The great ones are called bhikshus; the younger are called śrāmaṇēras. In their ceremonies and modes of life they greatly resemble the priests (of Buddha), only they have a little twist of hair on their heads, and they go naked. Moreover, what clothes they chance to wear are white. Such are the slight differences them distinguish them from others. The figure of their sacred master they stealthily class with that of Tathāgata; it differs only in point of clothing; the points of beauty are absolutely the same.

From this place going back to the northern frontiers of Takshaśilā (Da-cha-shi-luo), crossing the Indus River and going southeast 200 li or so, we pass the great stone gates where formerly Mahāsattva, as a prince, sacrificed his body to feed ^[i.146] a hungry ōtu (wu-tu, ‘cat’). To the south of this place 40 or 50 paces there is a stone stūpa. This is the place where Mahāsattva, pitying the dying condition of the beast, after arriving at the spot, pierced his body with a bamboo splinter so as to nourish the beast with his blood. On this the animal, taking the blood, revived. On this account all the earth and the plants at this place are dyed with a blood color, and when men dig the earth they find things like prickly spikes. Without asking whether we believe the tale or not, it is a piteous one.

To the north of the body-sacrifice place there is a stone stūpa about 200 feet high, which was built by King Aśōka. It is adorned with sculptures and tastefully constructed (or ‘built’). From time to time spiritual indications are apparent. There are a hundred or so small stūpas, provided with stone niches for movable images (or ‘stone movable niches’) around this distinguished spot. Whatever sick there are who can circumambulate it are mostly restored to health. To the east of the stūpa there is a saṅghārāma, with about 100 priests given to the study of the Great Vehicle. Going east from this 50 li or so, we come to an isolated mountain, where there is a saṅghārāma with about 200 priests in it. They all study the Great Vehicle. ^[i.147] Fruits and flowers abound here, with fountains and tanks clear as a mirror. By the side of this monastery is a stūpa about 300 feet in height. Here Tathāgata dwelt in old time, and restrained a wicked yaksha from eating flesh. Going from this kingdom about 500 li or so along the mountains in a southeasterly direction, we come to the country of Uraśa (Wu-la-shi).

5. Wu-la-shi (Uraśa)

The kingdom of Uraśa is about 2000 li in circuit; the mountains and valleys form a continuous chain. The fields fit for cultivation are contracted as to space. The capital is 7 or 8 li in circuit; there is no king, but the country is dependent on Kaśmīr. The soil is fit for sowing and reaping, but there are few flowers or fruits. The air is soft and agreeable; there is very little ice or snow. The people have no refinement; the men are hard and rough in their disposition, and are much given to deceit. They do not believe in the religion of Buddha. To the southwest of the capital 4 or 5 li is a stūpa about 200 feet or so in height, which was built by Aśōka-rāja. By its side is a saṅghārāma, in which there are but a few disciples, who study the Great Vehicle. Going southeast from this, crossing over mountains and treading along precipices, passing over chain bridges, after 1000 li or so, we come to the country of Kaśmīr (Jia-shi-mi-luo).

6. Jia-shi-mi-luo (Kaśmīr)

^[i.148] The kingdom of Kaśmīr is about 7000 li in circuit, and on all sides it is enclosed by mountains. These mountains are very high. Although the mountains have passes through them, these are narrow and contracted. The neighboring states that have attacked it have never succeeded in subduing it. The capital of the country on the west side is bordered by a great river. It (the capital) is from north to south 12 or 13 li, and from east to west 4 or 5 li. The soil is fit for producing cereals, and abounds with fruits and flowers. Here also are dragon-horses and the fragrant turmeric, green lentils (huo-zhu), and medicinal plants.

The climate is cold and stern. There is much snow but little wind. The people wear leather doublets and clothes of white linen. They are light and frivolous, and of a weak, pusillanimous disposition. As the country is protected by a dragon, it has always assumed superiority among neighboring people. The people are handsome in appearance, but they are given to cunning. They love learning and are well instructed. There are both heretics and believers among them. There are about 100 saṅghārāmas and 5000 priests. There are four stūpas built by Aśōka-rāja. Each of these has about ^[i.149] a pint measure of relics of Tathāgata. The history of the country says:

This country was once a dragon lake. In old times the Lord Buddha was returning to the Middle Kingdom (India) after subduing a wicked spirit in Udyāna, and when in mid-air, just over this country, he addressed Ānanda thus: “After my nirvāṇa, the Arhat Madhyāntika will found a kingdom in this land, civilize (or ‘pacify’) the people, and by his own effort spread abroad the law of Buddha.”

In the fiftieth year after the Nirvāṇa, the disciple of Ānanda, Madhyāntika (Mo-tian-di-jia) the arhat —having obtained the Six Spiritual Faculties and been gifted with the Eight Vimōkshas—heard of the prediction of Buddha. His heart was overjoyed, and he repaired to this country. He was sitting tranquilly in a wood on the top of a high mountain crag, and exhibited great spiritual changes. The dragon beholding it was filled with a deep faith, and requested to know what he desired. The arhat said, “I request you to give me a spot in the middle of the lake just big enough for my knees.”

On this the dragon withdrew the water so far, and gave him the spot. Then by his spiritual power the arhat increased the size of his body, while the Nāga-rāja (‘dragon king’) kept back the waters with all his might. So the lake became dry, and the waters exhausted. On this the nāga, taking his flight, asked for a place.

The arhat (then said), “To the northwest of this is a pool about 100 li in circuit; in this little lake you and your posterity may continue to dwell.” The nāga said, “The lake and the land being mutually transferred, let me then be allowed to make my religious offerings to you.” Madhyantika said, “Not long hence I shall enter on the nirvāṇa without remnants (anupadhiśēsha); although I should wish to allow your request, how can I do it?” ^[i.150] The nāga then pressed his request in this way: “May 500 arhats then ever receive my offerings till the end of the Law? After which (I ask to be allowed) to return to this country to dwell (in it) as a lake.” Madhyantika granted his request.

Then the arhat, having obtained this land by the exercise of his great spiritual power, founded 500 saṅghārāmas. He then set himself to procure by purchase from surrounding countries a number of poor people who might act as servitors to the priests. Madhyāntika having died, these poor people constituted themselves rulers over the neighboring countries. The people of surrounding countries despising these low-born men, would not associate with them, and called them Kritīyas (Qi-li-duo). The fountains now have begun to bubble up (in token of the end of the Law having come).

In the hundredth year after the Nirvāṇa of Tathāgata, King Aśōka of Magadha extended his power over the world, and was honored even by the most distant people. He deeply reverenced the Three Gems, and had a loving regard for all living things. At this time there were 500 arhats and 500 schismatic priests, whom the king honored and patronized without any difference. Among the latter was a priest called Māha-dēva, a man of deep learning and rare ability; in his retirement he sought a true renown; far thinking, he wrote treatises the principles of which were opposed to the holy doctrine. All who heard of him resorted to his company and adopted his views. Aśōka-rāja, not knowing either holy or common ^[i.151] men, and because he was naturally given to patronize those who were seditious, was induced to call together an assembly of priests to the banks of the Ganges, intending to drown them all.

At this time the arhats having seen the danger threatening their lives, by the exercise of their spiritual power flew away through the air and came to this country and concealed themselves among the mountains and valleys. Aśōka-rāja having heard of it, repented, and confessing his fault, begged them to return to their own country; but the arhats refused to do so with determination. Then Aśōka-rāja, for the sake of the arhats, built 500 sahgharamas, and gave this country as a gift to the priesthood.

In the four-hundredth year after the Nirvāṇa of Tathāgata, King Kanishka of Gandhara, having succeeded to the kingdom, his kingly renown reached far and he brought the most remote within his jurisdiction. During his intervals of duty he frequently consulted the sacred books of Buddha; daily he invited a priest to enter his palace and preach the Law, but he found the different views of the schools so contradictory that he was filled with doubt, and he had no way to get rid of his uncertainty. At this time the honored Pārśva said, “Since Tathāgata left the world many years and months have elapsed. The different schools hold to the treatises of their several masters. Each keeps to his own views, and so the whole body is torn by divisions.”

The king, having heard this, was deeply affected and gave way to sad regrets. After awhile he spoke to Pārśva and said, “Though of no account personally, yet, thanks to the remnant of merit which has followed me through successive births, since the time of the Holy One until now, ^[i.152] I have come to my present state. I will dare to forget my own low degree, and hand down in succession the teaching of the law unimpaired. I will therefore arrange the teaching of the Three Piṭakas of Buddha according to the various schools.” The honourable Pārśva replied, “The previous merit of the great king has resulted in his present distinguished position. That he may continue to love the Law of Buddha is what I desire above all things.”

The king then summoned from far and near a holy assembly (or ‘issued an edict to assemble the holy teachers’).

On this they came together from the four quarters and, like stars, they hurried together for myriads of li, men the most distinguished for talents and for holiness of life. Being thus assembled, for seven days offerings of the four necessary things were made, after which, as the king desired that there should be an arrangement of the Law, and as he feared the clamor of such a mixed assembly (would prevent consultation), he said, with affection for the priests, “Let those who have obtained the holy fruit (as arhats) remain, but those who are still bound by worldly influences, let them go!” Yet the multitude was too great. He then published another order: “Let those who have arrived at the condition of ‘freedom from study’ remain, and those who are still in a condition of learners go.” Still there were a great multitude who remained. On this the king issued another edict: “Those who are in possession of the Three Enlightenments and have the Six Spiritual Faculties may remain; the others can go.” And ^[i.153] yet there was a great multitude who remained. Then he published another edict: “Let those who are acquainted both with the Three Piṭakas and the Five Vidyās remain; as to others, let them go.” Thus there remained 499 men. Then the king desired to go to his own country, as he suffered from the heat and moisture of this country. He also wished to go to the stone grotto at Rājagṛiha, where Kāśyapa had held his religious assembly (or ‘convocation’). The honorable Pārśva and others then counseled him, saying, “We cannot go there, because there are many heretical teachers there, and different śāstras being brought under consideration, there will be clamor and vain discussion. Without having right leisure for consideration, what benefit will there be in making (fresh) treatises? The mind of the assembly is well affected towards this country; the land is guarded on every side by mountains, the yakshas defend its frontiers, the soil is rich and productive, and it is well provided with food. Here both saints and sages assemble and abide; here the spiritual ṛĭshis wander and rest.”

The assembly having deliberated, they came to this resolution: “We are willing to fall in with the wishes of the king.” On this, with the arhats, he went from the spot where they had deliberated to another, and there founded a monastery, where they might hold an assembly (for the purpose of arranging) the Scriptures and composing the Vibhāshā Śāstra.

^[i.154] At this time the venerable Vasumitra (Shi-You) was putting on his robes outside the door (or ‘about to enter’) when the arhats addressed him and said, “The bonds of sin (klēśas) not loosed, then all discussion is contradictory and useless. You had better go, and not dwell here.”

On this Vasumitra answered, “The wise without doubt regard the Law in the place of Buddha, appointed for the conversion of the world, and therefore you reasonably desire to compile true (or ‘orthodox’) śāstras. As for myself, though not quick, yet in my poor way I have investigated the meaning of words. I have also studied with earnestness the obscure literature of the Three Piṭakas and the recondite meaning of the Five Vidyās; and I have succeeded in penetrating their teaching, dull as I am.’

The arhats answered, “It is impossible; but if it is as you say, you can stand by a little and presently get the condition of ‘past learning.’ Then you can enter the assembly; at present your presence is not possible.”

Vasumitra answered, “I care for the condition of ‘past learning’ as little as for a drop of spittle; my mind seeks only the fruit of Buddha; I do not run after little quests (‘little sideways’). I will throw this ball up into the air, and before it comes to earth I shall have got the holy condition (or ‘fruit’) of ‘past learning.’”

Then all the arhats roundly scolded him, saying, “‘Intolerably arrogant’ is your right title. The fruit of ‘past learning’ is the condition praised by all the Buddhas. You are bound to acquire this condition and scatter the doubts of the assembly.”

^[i.155] Then Vasumitra cast the ball into the air; it was arrested by the dēvas, who, before it fell, asked him this question: “In consequence of obtaining the fruit of Buddha, you shall succeed Maitrēya in his place (in the Tushita Heaven); the Three Worlds shall honor you, and the Four Kinds of creatures (‘all flesh’) shall look up to you with awe. Why then do you seek this little fruit?’

Then the arhats, having witnessed all this, confessed their fault, and with reverence asked him to become their president. All difficulties that occurred in their discussion were referred to him for settlement. These five hundred sages and saints first composed in ten myriads of verses the Upadēśa Śāstra to explain the Sūtra Piṭaka. Next they made in ten myriads of verses the Vinaya Vibhāshā Śāstra to explain the Vinaya Piṭaka; and afterwards they made in ten myriad of verses the Abhidharma Vibhāshā Śāstra to explain the Abhidharma Piṭaka. Altogether they composed thirty myriad of verses in six hundred and sixty myriad of words, which thoroughly explained the Three Piṭakas. There was no work of antiquity to be compared with (or ‘placed above’) their productions; from the deepest to the smallest question, they examined all, explaining all minute expressions, so that their work has become universally known and is the resource of all students who have followed them.

^[i.156] Kanishka-rāja forthwith ordered these discourses to be engraved on sheets of red copper. He enclosed them in a stone receptacle, and having sealed this, he raised over it a stūpa with the Scriptures in the middle. He commanded the yakshas to defend the approaches to the kingdom, so as not to permit the other sects to get these śāstras and take them away, with the view that those dwelling in the country might enjoy the fruit of this labor.

Having finished this pious labor, he returned with his army to his own capital.

Having left this country by the western gate, he turned towards the east and fell on his knees, and again bestowed all this kingdom on the priesthood.

After Kanishka’s death the Kritīyas again assumed the government, banished the priests, and overthrew religion.

The King of Himatala, of the country of Tukhāra (Huo-luo), was by descent of the Śākyas. In the six-hundredth year after the Nirvāṇa of Buddha, he succeeded to the territory of his ancestor, and his heart was ^[i.157] deeply imbued with affection for the Law of Buddha. Hearing that the Kritīyas had overthrown the Law of Buddha, he assembled in his land the most warlike (or ‘courageous’) of his knights, to the number of three thousand, and under the pretence of being merchants laden with many articles of merchandise and with valuable goods, but having secretly concealed on their persons warlike instruments, they entered on this kingdom, and the king of the country received them as his guests with special honor. He then selected five hundred of these, men of great courage and address, and armed them with swords and provided them with choice merchandise to offer to the king.

Then the King of Himatala, flinging off his cap, proceeded towards the throne; the King of the Kritīyas, terrified, was at a loss what to do. Having cut off the king’s head, (the King of Himatala) said to the officers standing below, “I am the king of Himatala, belonging to Tukhāra. I was grieved because this low-caste ruler practiced such outrages; therefore I have today punished his crimes; but as for the people, there is no fault to be found with them.’ Having banished the ministers in charge of the government to other states and pacified this country, he commanded the priests to return, and built a saṅghārāma, and there settled them as in old time. Then he left the kingdom by the western gate (or ‘pass’), and when outside he bowed down with his face to the east, and gave in charity to the priesthood (the kingdom). As for the Kritīyas, as they had more than once been put down by the priests and their religion overturned, in lapse of time their enmity had increased so that they hated the Law of Buddha. After some years ^[i.158] they came again into power. This is the reason why at the present time this kingdom is not much given to the faith and the temples of the heretics are their sole thought.

About 10 li to the southeast of the new city and to the north of the old city, and on the south of a great mountain, is a saṅghārāma with about 300 priests in it. In the stūpa (attached to the monastery) is a tooth of Buddha in length about an inch and a half, of a yellowish-white color; on religious days it emits a bright light.

In old days the Kritīyas having destroyed the Law of Buddha, the priests being dispersed, each one selected his own place of abode. On this occasion one Śramaṇa, wandering throughout the Indies to visit and worship the relics of Buddha (or, ‘traces of the Holy One’) and to exhibit his sincere faith, after a while came to hear that his native country was pacified and settled. Forthwith he set out on his return, and on his way he met with a herd of elephants rushing athwart his path through the jungle and raising a trumpeting tumult. The Śramaṇa having seen them, climbed up a tree to get out of their way; then the herd of elephants rushed down to drink at a pool and to cleanse themselves with the water; then surrounding the tree, they tore its roots, and by force dragged it to the ground. Having got the Śramaṇa, they put him on the back of one, and hurried off to the middle of a great forest, where there was a sick elephant wounded (or ‘swollen with a sore’), and lying on the ground ^[i.159] at rest. Taking the hand of the priest, it directed it to the place of the hurt, where a rotten (or ‘broken’) piece of bamboo had penetrated. The Śramaṇa thereupon drew out the splinter and applied some medicinal herbs, and tore up his garment to bind the foot with it. Another elephant taking a gold casket, brought it to the sick elephant, who having received it gave it forthwith to the Śramaṇa. The Śramaṇa opening it, found in the inside Buddha’s tooth. Then all the elephants surrounding him, he knew not how to get away. On the morrow, being a fast day, each elephant brought him some fruit for his mid-day meal. Having finished eating, they carried the priest out of the forest a long way (some hundred li), and then they set him down, and, after salutation paid, they each retired.

The Śramaṇa, coming to the western borders of the country, crossed a rapid river; while so doing the boat was nearly overwhelmed, when the men, consulting together, said, “The calamity that threatens the boat is owing to the Śramaṇa; he must be carrying some relics of Buddha, and the dragons have coveted them.”

The master of the ship having examined (his goods), found the tooth of Buddha. Then the Śramaṇa, raising up the relic, bowed his head, and called to the nāgas and said, “I now entrust this to your care; not long hence I will come again and take it.” Then declining to cross the river, he returned to the bank and departed. Turning to the river he sighed and said, ‘Not knowing how to restrain these nāga creatures has been the cause of my calamity.’ Then going back to India, he studied the rules of restraining dragons, and after three years he returned towards his native country, and having come to the riverside he built and appointed there an altar. Then the nāgas brought the casket of Buddha’s tooth and gave it to the Śramaṇa; the Śramaṇa took it and brought it to this saṅghārāma and henceforth worshipped it.

^[i.160] Fourteen or fifteen li to the south of the saṅghārāma is a little saṅghārāma in which is a standing figure of Avalōkitēśvara (Guan-zi-zai) Bōdhisattva. If any one vows to fast until he dies unless he beholds this bōdhisattva, immediately from the image it comes forth glorious in appearance.

Southeast of the little saṅghārāma about 30 li or so we come to a great mountain, where there is an old (ruined) saṅghārāma, of which the shape is imposing and the masonry strong. But now it is in ruins; there is only left one angle where there is a small double tower. There are thirty priests or so, who study the Great Vehicle. This is where of old Saṅghabhadra, a writer of śāstras, composed the Nyāyānusāra Śāstra (Shun-zheng-li-lun); on the left and the right of the saṅghārāma are stūpas where are enshrined the relics (śarīras) of great arhats. The wild beasts and mountain apes gather flowers to offer as religious oblations. Throughout the year they continue these offerings without interruption, as if it were a traditional service. Many miraculous circumstances occur in this mountain. Sometimes a stone barrier is split across; sometimes on the mountain-top there remain the traces of a horse; but all things of this sort are only mistaken traces of the arhats and śrāmaṇēras, who in troops frequent this spot, and with their fingers trace these figures, as if riding on horses or going to and fro (on foot), and this has led to the difficulty in explaining these marks.

Ten li to the east of the Saṅghārāma of Buddha’s tooth, between the crags of a mountain to the north, is a small ^[i.161] saṅghārāma. In old days the great Master of Śāstras called Skandhila (Suo-jian-di-luo) composed here the treatise called Vibhāshā-parakaṅa-pāda Śāstra (Zhong-shi-fen-pi-po-sha).

In the little monastery is a stūpa of stone about 50 feet high, where are preserved the śarīras of the bequeathed body of an arhat.

In former times there was an arhat whose bodily size was very great, and he eat and drank as an elephant. People said in raillery, “He knows well enough how to eat like a glutton, but what does he know of truth or error?” The arhat, when about to pass to nirvāṇa, addressing the people round him, said, “Not long hence I shall reach a condition of anūpadhiśesa (‘without a remnant’). I wish to explain how I have attained to the Excellent Law.” The people hearing him again laughed together in ridicule. They all came together in an assembly to see him put to shame. Then the arhat spoke thus to the people: “I will tell you how, for your advantage, my previous conditions of life and the causes thereof. In my former birth I received, because of my desert, the body of an elephant, and I dwelt in Eastern India, in the stable of a king. At this time this country possessed a Shaman who went forth to wander through India in search of the holy doctrine of Buddha, the various sūtras and śāstras. Then the king gave me to the Shaman. I arrived in this country carrying on my back the books of Buddha. Not long after this I died suddenly. The merit I had obtained by carrying these sacred books eventuated in my being born as a man, and then again I died as a mortal. But, ^[i.162] thanks to the merit I possessed, I soon (was born in the same condition, and) assumed the colored clothes of a hermit. I diligently set after the means of putting off (the shackles of existence), and gave myself no repose. Thus I obtained the Six Supernatural Powers and cut off my connection, with the Three Worlds. However, when I eat I have preserved my old habits, but every day I moderate my appetite, and only take one-third of what my body requires as nourishment.” Although he thus spoke, men were still incredulous. Forthwith he ascended into the air and entered on the samādhi called the ‘brilliancy of flame.’ From his body proceeded smoke and fire, and thus he entered nirvāṇa; his remains (or ‘bones’) fell to the earth, and they raised a stūpa over them.

Going northwest 200 li or so of the royal city, we come to the saṅghārāma called Mai-lin. It was here the Master of Śāstras called Pūrṇa composed a commentary on the Vibhāshā Śāstra.

To the west of the city 140 or 150 li there is a great river, on the borders of which, to the north, resting on the southern slope of a mountain, is a saṅghārāma belonging to the Mahāsaṁghīka (da-zhong-bu) School, with about 100 priests. It was here in old time that Bōdhila (Fo-di-luo), a Master of Śāstras, composed the treatise Ji-zhen-lun.

From this going southwest, and crossing some mountains and traversing many precipices, going 700 li or so, we come to the country Punacha (Ban-nu-jie).

7. Ban-nu-jie (Punacha)

^[i.163] This kingdom is about 2,000 li in circuit, with many mountains and river-courses, so that the arable land is very contracted. The seed is sown, however, at regular intervals, and there are a quantity of flowers and fruits. There are many sugarcanes, but no grapes. The fruit trees amala, udumbara, mōcha, etc., flourish, and are grown in large quantities like woods; they are prized on account of their taste. The climate is warm and damp. The people are brave. They wear ordinarily cotton clothing. The disposition of the people is true and upright; they are Buddhists. There are five saṅghārāmas, mostly deserted. There is no independent ruler, the country being tributary to Kaśmīr. To the north of the chief town is a saṅghārāma with a few priests. Here there is a stūpa which is celebrated for its miracles.

Going southeast from this 400 li or so, we come to the kingdom of Rājapuri (He-luo-she-bu-luo).

8. He-luo-she-bu-luo (Rājapuri)

This kindgom is about 4000 li in circuit; the capital town is about 10 li round. It is naturally very strong, with many mountains, hills, and river-courses, which cause the arable land to be contracted. The produce therefore is small. The climate and the fruits of the soil are like those of Punacha. The people are quick and hasty; the country has no independent ruler, but is subject to Kaśmīr. There are ten saṅghārāmas, with a very small number of priests. There is one temple of dēvas, with an enormous number of unbelievers.

^[i.164] From the country of Lamghān (Lan-bo) until this, the men are of a coarse appearance, their disposition fierce and passionate, their language vulgar and uncultivated, with scarce any manners or refinement. They do not properly belong to India, but are frontier people, with barbarous habits.

Going southeast from this, descending the mountains and crossing a river, after 700 li we come to the kingdom of Takka (Zhe-jia).