Xuanzang • Xiyu ji

^[i.165-205]

Book Four — Fifteen Countries

1. Zhe-jia (Takka) • 2. Zhi-na-pu-di (Chīnapati) • 3. Zhe-lan-da-luo (Jālandhara)
4. Qu-lu-duo (Kuluta) • 5. She-duo-tu-luo (Śatadru) • 6. Bo-li-ye-da-luo (Pāryātra)
7. Mo-tu-luo (Mathurā) • 8. Sa-tuo-ni-shi-fa-luo (Sthānēśvara) • 9. Su-lu-qin-na (Srughna)
10. Mo-di-pu-luo (Matipura) • 11. Po-luo-xi-mo-bu-luo (Brahmapura)
12. Qu-pi-shuang-na (Gōviśana?) • 13. E-xi-che-da-luo (Ahikshētra)
14. Pi-luo-shan-na (Vīraśāna?) •15. Jie-bi-tuo (Kapitha)

1. Zhe-jia (Takka)

^[i.165] This kingdom is about 10,000 li in circuit. On the east it borders on the Vipāśā (Pi-bo-she) River; on the west it borders on the Indus (Xin-du) River. The capital of the country is about 20 li in circuit. The soil is suitable for rice and produces much late-sown grain. It also produces gold, ^[i.166] silver, native-copper (tong), copper and iron. The climate is very warm, and the land is subject to hurricanes. The people are quick and violent, their language coarse and uncultivated. For clothing they wear a very shining white fabric which they call kauśēya (Jiao-she-ye, ‘silk’), and also morning-red cloth (zhao xia), and other kinds. Few of them believe in Buddha; many sacrifice to the heavenly spirits (or ‘dēvas and spirits’). There are about ten saṅghārāmas and some hundreds of temples. There were formerly in this country many houses of charity (puṇyaśālās, ‘goodness’ or ‘happiness’) for keeping the poor and the unfortunate. They provided for them medicine and food, clothing and necessaries; so that travelers were never badly off.

To the southwest of the capital about 14 or 15 li we come to the old town of Śākala (She-jie-luo). Although ^[i.167] its walls are thrown down, the foundations are still firm and strong. It is about 20 li in circuit. In the midst of it they have built a little town of about 6 or 7 li in circuit; the inhabitants are prosperous and rich. This was the old capital of the country.

Some centuries ago there was a king called Mahirakula (Mo-xi-luo-ju-luo), who established his authority in this town and ruled over India. He was of quick talent, and naturally brave. He subdued all the neighboring provinces without exception. In his intervals of leisure he desired to examine the Law of Buddha, and he commanded that one among the priests of superior talent should wait on him. Now it happened that none of the priests dared to attend to his command. Those who had few desires and were content did not care about distinction; those of superior learning and high renown despised the royal bounty (or ‘glitter’). At this time there was an old servant in the king’s household who had long worn the religious garments. He was of distinguished ability and able to enter on discussion, and was very eloquent. The priests put him forward in answer to the royal appeal. The king said, “I have a respect for the Law of Buddha, and I ^[i.168] invited from far any renowned priest (to come and instruct me), and now the congregation have put forward this servant to discuss with me. I always thought that among the priests there were men of illustrious ability; after what has happened today what further respect can I have for the priesthood?” He then issued an edict to destroy all the priests through the Five Indies, to overthrow the Law of Buddha, and leave nothing remaining.

Bālāditya-rāja, king of Magadha, profoundly honored the Law of Buddha and tenderly nourished his people. When he heard of the cruel persecution and atrocities of Mahirakula (Da-zu), he strictly guarded the frontiers of his kingdom and refused to pay tribute. Then Mahirakula raised an army to punish his rebellion. Bālāditya-rāja, knowing his renown, said to his ministers, “I hear that these thieves are coming, and I cannot fight with them (their troops); by the permission of my ministers I will conceal my poor person among the bushes of the morass.” Having said this, he departed from his palace and wandered through the mountains and deserts. Being very much beloved in his kingdom, his followers amounted to ^[i.169] many myriads, who fled with him and hid themselves in the islands of the sea.

Mahirakula-rāja, committing the army to his younger brother, himself embarked on the sea to go attack Bālāditya. The king guarding the narrow passes, while the light cavalry were out to provoke the enemy to fight, sounded the golden drum, and his soldiers suddenly rose on every side and took Mahirakula alive as captive, and brought him into the presence (of Bālāditya).

The king Mahirakula being overcome with shame at his defeat, covered his face with his robe. Bālāditya sitting on his throne with his ministers round him, ordered one of them to tell the king to uncover himself as he wished to speak with him.

Mahirakula answered, “The subject and the master have changed places; that enemies should look on one another is useless; and what advantage is there in seeing my face during conversation?”

Having given the order three times with no success, the king then ordered his crimes to be published, and said, “The field of religious merit connected with the Three Precious Objects of reverence is a public blessing; but this you have overturned and destroyed like a wild beast. Your religious merit is over, and unprotected by fortune you are my prisoner. Your crimes admit of no extenuation and you must die.”

At this time the mother of Bālāditya was of wide celebrity on account of her vigorous intellect and her skill in casting horoscopes. Hearing that they were going to kill Mahirakula, she addressed Bālāditya-rāja and said, “I have understood that Mahirakula is of remarkable beauty and vast wisdom. I should like to see him once.”

Bālāditya-rāja (You-ri) ordered them to bring in Mahirakula to the presence of his mother in her palace. Then she said, “Alas! Mahirakula, be not ashamed! Worldly ^[i.170] things are impermanent; success and discomfiture follow one another according to circumstances. I regard myself as your mother and you as my son; remove the covering from your face and speak to me.”

Mahirakula said, “A little while ago I was prince of a victorious country, now I am a prisoner condemned to death. I have lost my kingly estate and I am unable to offer my religious services; I am ashamed in the presence of my ancestors and of my people. In very truth I am ashamed before all, whether before heaven or earth. I find no deliverance. Therefore I hide my face with my mantle.” The mother of the king said, “Prosperity or the opposite depends on the occasion; gain and loss come in turn. If you give way to events (or ‘things’), you are lost; but if you rise above circumstances, though you fall, you may rise again. Believe me, the result of deeds depends on the occasion. Lift the covering from your face and speak with me. I may perhaps save your life.”

Mahirakula, thanking her, said, “I have inherited a kingdom without having the necessary talent for government, and so I have abused the royal power in inflicting punishment; for this reason I have lost my kingdom. But though I am in chains, I desire life if only for a day. Let me then thank you with uncovered face for your offer of safety.” Whereupon he removed his mantle and showed his face. The king’s mother said, “My son is well-favored; he will die after his years are accomplished.” Then she said to Bālāditya, “In agreement with former regulations, it is right to forgive crime and to love to give life. Although Mahirakula has long accumulated sinful actions, yet his remnant of merit is not altogether exhausted. If you kill this man, for twelve ^[i.171] years you will see him with his pale face before you. I gather from his air that he will be the king of a small country; let him rule over some small kingdom in the north.”

Then Bālāditya-rāja, obeying his dear mother’s command, had pity on the prince bereft of his kingdom; gave him in marriage to a young maiden and treated him with extreme courtesy. Then he assembled the troops he had left and added a guard to escort him from the island.

Mahirakula-rāja’s brother having gone back, he established himself in the kingdom. Mahirakula, having lost his royal estate, concealed himself in the isles and deserts, and going northwards to Kaśmīr, he sought there an asylum. The King of Kaśmīr received him with honor, and moved with pity for his loss, gave him a small territory and a town to govern. After some years he stirred up the people of the town to rebellion, and killed the King of Kaśmīr and placed himself on the throne. Profiting by this victory and the renown it got him, he went to the west, plotting against the kingdom of Gandhāra. He set some soldiers in ambush and took and killed the king. He exterminated the royal family and. the chief minister, overthrew the stūpas, destroyed the saṅghārāmas, altogether one thousand six hundred foundations. Besides those whom his soldiers had killed there were nine hundred thousand whom he was about to destroy without leaving one. At this time all the ministers addressed him and said, “Great king! Your prowess has gained a great victory, and our soldiers are no longer engaged in conflict. Now that you have punished the chief, why would you charge the poor people with fault? Let us, insignificant as we are, die in their stead.”

The king said, “You believe in the Law of Buddha and greatly reverence the mysterious Law of Merit. Your aim is to arrive at the condition of Buddha, and then you will declare fully, under the form of jātakas, my evil ^[i.172] deeds, for the good of future generations. Now go back to your estates, and say no more on the subject.”

Then he slew three ten myriads of people of the first rank by the side of the Indus River; the same number of the middle rank he drowned in the river, and the same number of the third rank he divided among his soldiers (as slaves). Then he took the wealth of the country he; had destroyed, assembled his troops, and returned. But before the year was out he died. At the time of his death there was thunder and hail and a thick darkness; the earth shook and a mighty tempest raged. Then the holy saints said in pity, “For having killed countless victims and overthrown the Law of Buddha, he has now fallen into the lowest hell, where he shall pass endless ages of revolution.”

In the old town of Śākala (She-jie-luo) is a saṅghārāma with about 100 priests, who study the Little Vehicle. In old days Vasubandhu (Shi-qin) Bōdhisattva composed in this place the treatise called Paramārthasatya Śāstra (Sheng-yi-di).

By the side of the monastery is a stūpa about 200 feet high; on this spot the Four Past Buddhas preached the Law, and here again are the traces of their walking to and fro (Jing Xng).

To the northwest of the saṅghārāma 5 or 6 li is a stūpa about 200 feet high built by Aśōka-rāja. Here, also the Four Past Buddhas preached.

About 10 li to the northeast of the new capital we come to a stūpa of stone about 200 feet in height, built by Aśōka. This is where Tathāgata, when he was going ^[i.173] northward on his work of conversion, stopped in the middle of the road. In the records of India (In Du Ji) it is said: “In this stūpa are many relics; on holidays they emit a bright light.”

From this going east 500 li or so, we come to Chīnapati (Zhi-na-pu-di) country.

2. Zhi-na-pu-di (Chīnapati)

This country is about 2000 li in circuit, The capital is about 14 or 15 li round. It produces abundant harvests; the fruit trees are thinly scattered. The people are contented and peaceful; the resources of the country are abundant. The climate is hot and humid; the people are timid and listless. They are given to promiscuous study, and there are among them believers and the contrary. There are ten saṅghārāmas and eight dēva temples.

Formerly, when Kanishka-rāja was on the throne, his fame spread throughout the neighboring countries, and his military power was recognized by all. The tributary princes to the west of the (Yellow) River, in recognition of his authority, sent hostages to him. Kanishka-rāja having received the hostages, he treated them with marked attention. During the three seasons of the year ^[i.174] he appointed them separate establishments, and afforded them special guards of troops. This country was the residence of the hostages during the winter. This is the reason why it is called Chīnapati, after the name of the residence of the hostages.

There existed neither pear nor peach in this kingdom and throughout the Indies until the hostages planted them, and therefore the peach is called chīnāni, and the pear is called chīnarājaputra. For this reason the men of this country have a profound respect for the Eastern land. Moreover (when they saw me) they pointed with their fingers, and said one to another, “This man is a native of the country of our former ruler.”

To the southeast of the capital 500 li or so, we come to the monastery called Tāmasavana (Da-mo-su-fa-na, ‘Dark Forest’). There are about 300 priests in it, who study the doctrine of the Sarvāstivāda School. They (the congregation) have a dignified address, and are of conspicuous virtue and pure life. They are deeply versed in the teaching of the Little Vehicle. The 1000 Buddhas of the Bhadrakalpa will explain, in this country, to the Assembly of the Dēvas the principles of the excellent Law.

Three hundred years after the Nirvāṇa of Buddha the ^[i.175] Master of Śāstras called Kātyāyana composed here the Abhidharmajñāna-prasthāna Śāstra (Fa Zhi Lun).

In the monastery of the dark forest there is a stūpa about 200 feet high, which was erected by Aśōka-rāja. By its side are traces of the Four Past Buddhas, where they sat and walked. There is a succession of little stūpas and large stone houses facing one another, of an uncertain number; here, from the beginning of the kalpa till now, saints who have obtained the fruit (of arhats) have reached nirvāṇa. To cite all would be difficult. Their teeth and bones still remain. The monasteries gird the mountain for about 20 li in circuit, and the stūpas containing relics of Buddha are hundreds and thousands in number; they are crowded together, so that one overshadows the other.

Going northeast from this country, 140 or I50 li, we come to the country of Jālandhara (She-lan-da-luo).

3. She-lan-da-luo (Jālandhara)

This kingdom 30 is about 1000 li from east to west, and about 800 li from north to south. The capital is 12 or 13 li in circuit. The land is favorable for the cultivation^[i.176] of cereals, and it produces much rice. The forests are thick and umbrageous, fruits and flowers abundant. The climate is warm and moist, the people brave and impetuous, but their appearance is common and rustic. The houses are rich and well supplied. There are fifty monasteries or so, and about 2000 priests. They have students both of the Great and Little Vehicle. There are three temples of dēvas and about 500 heretics, who all belong to the Pāśupatas (‘cinder-sprinkled’).

A former king of this land showed great partiality for the heretics, but afterwards, having met with an arhat and heard the Law, he believed and understood it. Therefore the king of Mid-India, out of regard for his sincere faith, appointed him sole inspector of the affairs of religion (the Three Gems) throughout the Five Indies. Making light of party distinctions (‘this or that’), with no preference or dislike, he examined into the conduct of the priests, and probed their behavior with wonderful sagacity. The virtuous and the well-reported of, he reverenced and openly rewarded; the disorderly he punished. Wherever there were traces of the Holy One (or ‘Ones’), he built either stūpas or saṅghārāmas, and there was no place within the limits of India he did not visit and inspect.

Going northeast from this, skirting along some high mountain passes and traversing some deep valleys, following^[i.177] a dangerous road, and crossing many ravines, going 700 li or so, we come to the country of Kuluta (Qu-lu-duo).

4. Qu-lu-duo (Kuluta)

This country is about 3000 li in circuit, and surrounded on every side by mountains. The chief town is about 14 or 15 li round. The land is rich and fertile, and the crops are duly sown and gathered. Flowers and fruits are abundant, and the plants and trees afford rich vegetation. Being contiguous to the Snowy Mountains, there are found here many medicinal (roots) of much value. Gold, silver, and copper are found here—fire-drops (‘crystal’) and native-copper (tong). The climate is unusually cold, and hail or snow continually falls. The people are coarse and common in appearance, and are much afflicted with goiter and tumors. Their nature is hard and fierce; they greatly regard justice and bravery. There are about twenty saṅghārāmas, and 1000 priests or so. They mostly study the Great Vehicle; a few practice (the rules of) other schools (nikāyas). There are fifteen dēva temples; different sects occupy them without distinction.

Along the precipitous sides of the mountains and hollowed into the rocks are stone chambers which face one another. Here the arhats dwell or the ṛĭshis stop.

In the middle of the country is a stūpa built by Aśōka-rāja. Of old the Tathāgata came to this country with his followers to preach the Law and to save men. This stūpa is a memorial of the traces of his presence.

Going north from this, along a road thick with dangers and precipices, about 1800 or 1900 li, along mountains and valleys, we come to the country of Lahul (Luo-hu-luo).

North of this 2000 li or so, traveling by a road dangerous^[i.178] and precipitous, where icy winds and flying snow (assault the traveler), we come to the country of Marpo (Mo-luo-suo, called also San-bo-he).

Leaving the country of Kuluta and going south 700 li or so, passing a great mountain and crossing a wide river, we come to the country of Śatadru (She-duo-tu-lu).

5. She-duo-tu-lu (Śatadru)

This country is about 2000 li from east to west, and borders on a great river. The capital is 17 or 18 li in circuit. Cereals grow in abundance, and there is very much fruit. There is an abundance of gold and silver found here, and precious stones. For clothing the people wear a very bright silk stuff; their garments are elegant and rich. The climate is warm and moist. The manners of the people are soft and agreeable; the men are docile and virtuous. The high and low take their proper place. They all sincerely believe in the Law of Buddha and show it great respect. Within and without the royal city there are ten saṅghārāmas, but the halls are now deserted and cold, and there are but few priests. To the southeast of the city 3 or 4 li is a stūpa about 200 feet high, which was built by Aśōka-rāja. Beside it are the traces where the Four Past Buddhas sat or walked.

Going again from this southwest about 800 li, we come to the Kingdom of Pāryātra (Bo-li-ye-da-luo).

6. Bo-li-ye-da-luo (Pāryātra)

^[i.179] This country is about 3000 li in circuit, and the capital about 14 or 15 li. Grain is abundant and late wheat. There is a strange kind of rice grown here, which ripens after sixty days. There are many oxen and sheep, few flowers and fruits. The climate is warm and fiery, the manners of the people are resolute and fierce. They do not esteem learning, and are given to honor the heretics. The king is of the Vaiśya caste; he is of a brave and impetuous nature, and very warlike.

There are eight saṅghārāmas, mostly ruined, with a very few priests, who study the Little Vehicle. There are ten dēva temples with about 1000 followers of different sects.

Going east from this 500 li or so, we come to the country of Mathurā (Mo-tu-luo).

7. Mo-tu-luo (Mathurā)

The Kingdom of Mathurā is about 5000 li in circuit. The capital is 20 li round. The soil is rich and fertile, and fit for producing grain (or ‘sowing and reaping’). They give principal care to the cultivation of amala (yan-mo-luo zzz). ^[i.180] which grow in clusters like forests. These trees, though called by one name, are of two kinds—the small species, the fruit of which when young is green, and becomes yellow as it ripens; and the great species, the fruit of which is green throughout its growth.

This country produces a fine species of cotton fabric and also yellow gold. The climate is warm to a degree. The manners of the people are soft and complacent. They like to prepare secret stores of religious merit. They esteem virtue and honor learning.

There are about twenty saṅghārāmas with 2,000 priests or so. They study equally the Great and the Little Vehicles. There are five dēva temples, in which sectaries of all kinds live.

There are three stūpas built by Aśōka-rāja. There are very many traces of the Four Past Buddhas here. There are also stūpas to commemorate the remains of the holy followers of Śākya Tathāgata, to wit, of Śāriputra (She li zi), of Mudgalaputra (Mo te qie luo zi), of Pūrṇamaitrāyaṇīputra (Pu la na mei da li yan ni fu da luo), of Upāli (Wu bo li), of Ānanda (A nan tuo), of Rāhula (Luo hu luo), of Mañjuśrī (Man shu shi li), and stūpas of other bōdhisattvas. Every year during the three months in which long fasts are observed, and during the six fast-days of each month, the priests resort to these various stūpas and pay mutual compliments; they make their religious offerings, and bring many rare and precious objects for presents. According to their school they visit the sacred object (or ‘figure’) of their veneration. Those who study the abhidharma honor Śāriputra; those who practice meditation honor Mudgalaputra; those who recite the sūtras honor Pūrṇamaitrāyaṇīputra^{[i.181]; those who study the vinaya reverence Upāli. All the bhikshuṇīs honor Ānanda, the śrāmaṇēras honor Rāhula; those who study the Great Vehicle reverence the bōdhisattvas. On these days they honor the stūpas with offerings. They spread out (or ‘display’) their jeweled banners; the rich (or ‘precious’) coverings (or ‘parasols’) are crowded together as network; the smoke of incense rises in clouds; and flowers are scattered in every direction like rain; the Sun and the Moon are concealed as by the clouds which hang over the moist valleys. The king of the country and the great ministers apply themselves to these religious duties with zeal.}

To the east of the city about 5 or 6 li we come to a mountain saṅghārāma. The hillsides are pierced (or ‘widened’) to make cells (for the priests). We enter it ^[i.182] through a valley, as by gates. This was constructed by the honorable Upagupta. There is in it a stūpa containing the nail-parings of the Tathāgata.

To the north of the saṅghārāma, in a cavern (or ‘between two high banks’), is a stone house about 20 feet high and 30 feet wide. It is filled with small wooden tokens (or ‘slips’) four inches long. Here the honorable Upagupta preached; when he converted a man and wife, so that they both arrived at (or ‘confronted’) the fruit of arhat-ship, he placed one slip (in this house). He made no record of those who attained this condition if they belonged to different families or separate castes (or ‘tribes’).

Twenty-four or five li to the southeast of the stone house there is a great dry marsh, by the side of which is a stūpa. In old days the Tathāgata walked to and fro in this place. At this time a monkey holding (a pot of) honey offered it to Buddha. Buddha hereupon ordered him to mingle it with water, and to distribute it everywhere among the great assembly. The monkey, filled ^[i.183] with joy, fell into a deep hole and was killed. By the power of his religious merit he obtained birth as a man.

To the north of the lake not very far, in the midst of a great wood, are the traces of the Four Past Buddhas walking to and fro. By the side are stūpas erected to commemorate the spots where Śāriputra, Mudgalaputra, and others, to the number of 1250 great arhats, practiced samādhi and left traces thereof. The Tathāgata, when in the world, often traversed this country preaching the Law. On the places where he stopped there are monuments (‘trees’ or ‘posts’) with titles on them.

Going northeast 500 li or so, we come to the country of Sthānēśvara (Sa-tuo-ni-shi-fa-luo).

8. Sa-tuo-ni-shi-fa-luo (Sthānēśvara)

This kingdom is about 7000 li in circuit, the capital 20 li or so. The soil is rich and productive, and abounds with grain. The climate is genial, though hot. The manners of the people are cold and insincere. The families are rich and given to excessive luxury. They are much addicted to the use of magical arts, and greatly honor those of distinguished ability in other ways. Most of the people follow after worldly gain; a few give themselves to agricultural pursuits. There is a large accumulation here of rare and valuable merchandise from every quarter. There are three saṅghārāmas in this country, with about 700 priests. They all study (‘practice’ or ‘use’) ^[i.184] the Little Vehicle. There are some hundred dēva temples, and sectaries of various kinds in great number.

On every side of the capital within a precinct of 200 li in circuit is an area called by the men of this place “the land of religious merit.” This is what tradition states about it:

In old time there were two kings of the Five Indies, between whom the government was divided. They attacked one another’s frontiers, and never ceased fighting. At length the two kings came to the agreement that they should select on each side a certain number of soldiers to decide the question by combat, and so give the people rest. But the multitude rejected this plan, and would have none of it. Then the king (of this country) reflected that the people are difficult to please (or ‘to deal with’). A miraculous power (or ‘a spirit’) may perhaps move them (to action), some project (or ‘out-of-the-way plan’) may perhaps settle (or ‘establish’) them in some right course of action.

At this time there was a Brāhmaṇ of great wisdom and high talent. To him the king sent secretly a present of some rolls of silk, and requested him to retire within his after-hall (or ‘private apartment’) and there compose a religious book that he might conceal in a mountain cavern. After some time, when the trees had grown over (the mouth of the cavern), the king summoned his ministers before him as he sat on his royal throne, and said: “Ashamed of my little virtue in the high estate I occupy, the ruler of heaven (or ‘of dēvas’) has been pleased to reveal to me in a dream, and to confer upon me a divine book which is now concealed in such-and-such a mountain fastness and in such-and-such a rocky corner.”

^[i.185] On this an edict was issued to search for this book, and it was found underneath the mountain bushes. The high ministers addressed their congratulations (to the king) and the people were overjoyed. The king then gave an account of the discovery to those far and near, and caused all to understand the matter; and this is the upshot of his message: “To birth and death there is no limit—no end to the revolutions of life. There is no rescue from the spiritual abyss (in which we are immersed). But now by a rare plan I am able to deliver men from this suffering. Around this royal city, for the space of 200 li in circuit, was the land of ‘religious merit’ for men, apportioned by the kings of old. Years having rolled away in great numbers, the traces have been forgotten or destroyed. Men not regarding spiritual indications (or ‘religion’) have been immersed in the sea of sorrow without power of escape. What then is to be said? Let it be known (from the divine revelation given) that all those of you who shall attack the enemy’s troops and die in battle, that they shall be born again as men; if they kill many, that, free from guilt, they shall receive heavenly joys. Those obedient grandchildren and pious children who assist (or ‘attend’) their aged parents in walking about this land shall reap happiness (or ‘merit’) without bounds. With little work, a great reward. Who would lose such an opportunity, (since) when once dead, our bodies fall into the dark intricacies of the Three Evil Ways? Therefore let every man stir himself to the utmost to prepare good works.”

On this the men hastened to the conflict, and regarded death as deliverance. The king accordingly issued an ^[i.186] edict and summoned his braves. The two countries engaged in conflict, and the dead bodies were heaped together as sticks, and from that time till now the plains are everywhere covered with their bones. As this relates to a very remote period of time, the bones are very large ones. The constant tradition of the country, therefore, has called this the Field of Religious Merit (or ‘Happiness’).

To the northwest of the city 4 or 5 li is a stūpa about 300 feet high, which was built by Aśōka-rāja. The bricks are all of a yellowish-red color, very bright and shining, within is a peck measure of the relics of Buddha. From the stūpa is frequently emitted a brilliant light, and many spiritual prodigies exhibit themselves. Going south of the city about 100 li, we come to a monastery called Gōkaṇṭha (Ju-hun-tu). There are here a succession of towers with overlapping stories, with intervals between them for walking (or ‘pacing’). The priests are virtuous and well-mannered, possessed of quiet dignity.

Going from this northeast 400 li or so, we come to the country of Srughna (Su-lu-qin-na).

9. Su-lu-qin-na (Srughna)

This country is about 6000 li in circuit. On the eastern side it borders on the Ganges River, on the north ^[i.187] it is backed by great mountains. The Yamunā (Yan-mou-na) River flows through its frontiers. The capital is about 20 li in circuit, and is bounded on the east by the Yamunā River. It is deserted, although its foundations are still very strong. As to produce of soil and character of climate, this country resembles the Kingdom of Sthānēśvara (Sa-tuo-ni-shi-fa-luo). The disposition of the people is sincere and truthful. They honor and have faith in heretical teaching, and they greatly esteem the pursuit of learning, but principally religious wisdom (or ‘the wisdom that brings happiness’).

There are five saṅghārāmas with about 1000 priests; the greater number study the Little Vehicle; a few exercise themselves in other (exceptional) schools. They deliberate and discuss in appropriate language (or ‘choice words’), and their clear discourses embody profound truth. Men of different regions of eminent skill discuss with them to satisfy their doubts. There are a hundred dēva temples with very many sectaries (‘unbelievers’).

To the southwest of the capital and west of the Yamunā River is a saṅghārāma, outside the eastern gate of which is a stūpa built by Aśōka-rāja. The Tathāgata, when in the world in former days, preached the Law in this place to convert men. By its side is another stūpa in which there are relics of the Tathāgata’s hair and nails. Surrounding this on the right and left are stūpas enclosing the hair and nail relics of Śāriputra and of Maudgalyāyana (Mo-te-qie-luo) and other arhats, several tens in number.

After Tathāgata had entered nirvāṇa this country was the seat of heretical teaching. The faithful were perverted^[i.188] to false doctrine, and forsook the orthodox views. Now there are five saṅghārāmas in places where masters of treatises from different countries, holding controversies with the heretics and Brāhmaṇs, prevailed; they were erected on this account.

On the east of the Yamunā, going about 800 li, we come to the Ganges River. The source of the river (or ‘the river at its source’) is 3 or 4 li wide; flowing southeast, it enters the sea, where it is 10 li and more in width. The water of the river is blue, like the ocean, and its waves are wide-rolling as the sea. The scaly monsters, though many, do no harm to men. The taste of the water is sweet and pleasant, and sands of extreme fineness border its course. In the common history of the country this river is called Fo Shui, the River of Religious Merit, which can wash away countless sins. Those who are weary of life, if they end their days in it, are borne to heaven and receive happiness. If a man dies and his bones are cast into the river, he cannot fall into an evil way; while he is carried by its waters and forgotten by men, his soul is preserved in safety on the other side (‘in the other world’).

At a certain time there was a bōdhisattva of the island of Siṁhala (Zhi-shi-zi, Sri Lanka) called Dēva, who profoundly understood the relationship of truth and the nature of all composite things (fa). Moved with pity at ^[i.189] the ignorance of men, he came to this country to guide and direct the people in the right way. At this time the men and women were all assembled with the young and old together on the banks of the river, whose waves rolled along with impetuosity. Then Dēva Bōdhisattva, composing his supernatural appearance, bent his head and dispersed it (the rays of his glory?) again—his appearance different from that of other men. There was an unbeliever who said, “My son, why this altered appearance?”

Dēva Bōdhisattva answered: “My father, mother, and relations dwell in the island of Siṁhala. I fear lest they may be suffering from hunger and thirst; I desire to appease them from this distant spot.”

The heretic said: “You deceive yourself, my son; have you no reflection to see how foolish such a thing is? Your country is far off, and separated by mountains and rivers of wide extent from this. To draw up this water and scatter it in order to quench the thirst of those far off, is like going backwards to seek a thing before you; it is a way never heard of before.” Then Dēva Bōdhisattva said: “If those who are kept for their sins in the dark regions of evil can reap the benefit of the water, why should it not reach those who are merely separated by mountains and rivers?”

Then the heretics, in presence of the difficulty, confessed themselves wrong, and, giving up their unbelief, received the True Law. Changing their evil ways, they reformed themselves, and vowed to become his disciples.

^[i.190] After crossing the river and going along the eastern side of it, we come to the country of Matipura (Mo-di-bu-luo).

10. Mo-di-bu-luo (Matipura)

This country is about 6000 li in circuit; the capital is about 20 li. The soil is favorable for the growth of cereals, and there are many flowers and kinds of fruit. The climate is soft and mild. The people are sincere and truthful. They very much reverence learning, and are deeply versed in the use of charms and magic. The followers of truth and error are equally divided. The king belongs to the caste of the Śūdras (Shu-tuo-luo). He is not a believer in the law of Buddha, but reverences and worships the spirits of heaven. There are about twenty saṅghārāmas, with 800 priests. They mostly study the Little Vehicle and belong to the School of Sarvāstivādas (Shuo-yi-qie-you). There are some fifty dēva temples, in which men of different persuasions dwell promiscuously.

Four or five li to the south of the capital we come to a little saṅghārāma having about fifty priests in it. In old time the Master of Śāstras called Guṇaprabha ^[i.191] (Qu-na-bo-la-po), composed in this monastery the Tattva-satya Śāstra (Bian-zhen), and some hundred others.

When young, this Master of Śāstras distinguished himself for his eminent talent, and when he grew up he stood alone in point of learning. He was well versed in knowledge of men (or ‘things’), was of sound understanding, full of learning, and widely celebrated. Originally he was brought up in the study of the Great Vehicle, but before he had penetrated its deep principles he had occasion to study the Vibhāshā Śāstra, on which he withdrew from his former work and attached himself to the Little Vehicle. He composed several tens of treatises to overthrow the Great Vehicle, and thus became a zealous partisan of the Little Vehicle School. Moreover, he composed several tens of secular books opposing and criticizing the writings of former renowned teachers. He widely studied the sacred books of Buddha, but yet, though he studied deeply for a long time, there were yet some ten difficulties which he could not overcome in this school.

At this time there was an arhat called Dēvasēna, who went once and again to the Tushita (Du-shi-duo) Heaven. Guṇaprabha begged him to obtain for him an interview with Maitrēya in order to settle his doubts.

^[i.192] Dēvasēna, by his miraculous power, transported him to the heavenly palace. Having seen Maitrēya (Ci-shi), Guṇaprabha bowed low to him, but paid him no worship. On this Dēvasēna said, “Maitrēya Bōdhisattva holds the next place in becoming a Buddha, why are you so self-conceited as not to pay him supreme reverence? If you wish to receive benefit (‘building up’ or ‘edification’) from him, why do you not fall down?”

Guṇaprabha replied: “Reverend sir! This advice is honest, and intended to lead me to right amendment; but I am an ordained bhikshu, and have left the world as a disciple, whereas this Maitrēya Bōdhisattva is enjoying heavenly beatitude, and is no associate for one who has become an ascetic. I was about to offer him worship, but I feared it would not be right.”

Bōdhisattva (Maitrēya) perceived that ‘pride of self’ (ātmamada) was bound up in his heart, so that he was not a vessel for instruction; and though he went and returned three times, he got no solution of his doubts. At length he begged Dēvasēna to take him again, and that he was ready to worship. But Dēvasēna, repelled by his pride of self, refused to answer him.

Guṇaprabha, not attaining his wish, was filled with hatred and resentment. He went forthwith into the desert apart, and practiced the samādhi called ‘opening intelligence’ (fa-tong); but because he had not put away the pride of self, he could obtain no fruit.

To the north of the Saṅghārāma of Guṇaprabha about three or four li is a great monastery with some 200 disciples in it, who study the Little Vehicle. This is where Saṅghabhadra (Zhong-xian), Master of Śāstras, died. He was a native of Kaśmīr, and was possessed of great ability and vast penetration. As a young man he was singularly accomplished, and had mastered throughout the Vibhāshā Śāstra (Pi-po-sha-lun) of the Sarvāstivāda School.

At this time Vasubandhu Bōdhisattva was living. He was seeking to explain that which it is beyond the power ^[i.193] of words to convey by the mysterious method (or ‘way’) of profound meditation. With a view to overthrow the propositions of the masters of the Vibhāshika School, he composed the Abhidharma-kōsha Śāstra. The form of his composition is clear and elegant, and his arguments are very subtle and lofty.

Saṅghabhadra, having read this work, took his resolution accordingly. He devoted himself during twelve years to the most profound researches, and composed the Kōshakarakā Śāstra (Ju-shepao-lun) in 25,000 ślōkas, containing altogether 800,000 words. We may say that it is a work of the deepest research and most subtle principles. Addressing his disciples, he said, “While I retire from sight, do you, distinguished disciples, take this my orthodox treatise and go attack Vasubandhu; break down his sharp-pointed arguments, and permit not this old man alone to assume the leading name.”

Thereupon three or four of the most distinguished of his disciples took the treatise he had composed, and went in search of Vasubandhu. At this time he was in the country of Chēka, in the town of Śākala, his fame being spread far and wide. And now Saṅghabhadra was coming there; Vasubandhu having heard it, forthwith ordered (his disciples) to prepare for removal (or ‘dress for travel’). His disciples having (or ‘cherishing’) some doubts, the most eminent of them began to remonstrate with him, and said, “The high qualities of our great master transcend those of former men of note, and at the present day your wisdom is far spread and acknowledged by all. Why, then, on hearing the name of Saṅghabhadra are you so fearful ^[i.194] and timid? We, your disciples, are indeed humbled thereat.”

Vasubandhu answered, “I am going away not because I fear to meet this man (‘doctor’), but because in this country there is no one of penetration enough to recognize the inferiority of Saṅgabhadra. He would only vilify me as if my old age were a fault. There would be no holding him to the śāstra, or in one word I could overthrow his vagaries. Let us draw him to Mid-India, and there, in the presence of the eminent and wise, let us examine into the matter, and determine what is true and what is false, and who should be pronounced the victor or the loser.” Forthwith he ordered his disciples to pack up their books, and to remove far away.

The Master of Śāstras, Saṅghabhadra, the day after arriving at this monastery, suddenly felt his powers of body (qi, ‘vital spirits’) fail him. On this he wrote a letter, and excused himself to Vasubandhu thus: “The Tathāgata having died, the different schools of his followers adopted and arranged their distinctive teaching; and each had its own disciples without hindrance. They favored those of their own way of thinking; they rejected (or ‘persecuted’) others. I, who possess but a weak understanding, unhappily inherited this custom from my predecessors, and coming to read your treatise called the Abhidharma-kōsha, written to overthrow the great principles of the masters of the Vibhāshika School, abruptly, without measuring my strength, after many years’ study have produced this śāstra to uphold the teaching of the orthodox school. My wisdom indeed is little, my intentions great. My end is now approaching. If the Bōdhisattva (Vasubandhu), in spreading abroad his subtle maxims and disseminating his profound reasonings, will vouchsafe not to overthrow my production, but will let it remain whole and entire for posterity, then I shall not regret my death.”

^[i.195] Then, selecting from his followers one distinguished for his talents in speaking, he addressed him as follows: “I, who am but a scholar of poor ability, have aspired to surpass one of high natural talent. Wherefore, after my approaching death, do you take this letter which I have written, and my treatise also, and make my excuses to that bōdhisattva, and assure him of my repentance.”

After uttering these words he suddenly stopped, when one said, “He is dead!”

The disciple, taking the letter, went to the place where Vasubandhu was, and having come, he spoke thus: “My master, Saṅghabadra, has died; and his last words are contained in this letter, in which he blames himself for his faults, and in excusing himself to you asks you not to destroy his good name so that it dare not face the world.”

Vasubandhu Bōdhisattva, reading the letter and looking through the book, was for a time lost in thought. Then at length he addressed the disciple and said: “Saṅghabhadra, the writer of śāstras, was a clever and ingenious scholar (or ‘inferior scholar’). His reasoning powers (li), indeed, were not deep (enough), but his diction is somewhat (to the point). If I had any desire to overthrow Saṅghabhadra’s śāstra, I could do so as easily as I place my finger in my hand. As to his dying request made to me, I greatly respect the expression of the difficulty he acknowledges. But besides that, there is great reason why I should observe his last wish, for indeed this śāstra may illustrate the doctrines of my school, and accordingly I will only change its name and call it Nyāyānusāra Śāstra (Shun-zheng-li-lun).

The disciple remonstrating said, “Before Saṅghabhadra’s death the great master (Vasubandhu) had removed far away; but now he has obtained the śāstra, he proposes ^[i.196] to change the title; how shall we (the disciples of Saṅghabhadra) be able to suffer such an affront?” Vasubandhu Bōdhisattva, wishing to remove all doubts, said in reply by verse: “Though the lion-king retires afar off before the pig, nevertheless the wise will know which of the two is best in strength.”

Saṅghabhadra having died, they burnt his body and collected his bones, and in a stūpa attached to the sahgharama, 200 paces or so to the northwest, in a wood of āmra (yan-mo-lo) trees, they are yet visible.

Beside the āmra grove is a stūpa in which are relics of the bequeathed body of the Master of Śāstras Vimalamitra (Pi-mo-luo-mi-duo-luo).

This Master of Śāstras was a man of Kaśmīr. He became a disciple and attached himself to the Sarvāstivāda School. He had read a multitude of sūtras and investigated various śāstras; he traveled through the Five Indies and made himself acquainted with the mysterious literature of the Three Piṭakas. Having established a name and accomplished his work, being about to retire to his own country, on his way he passed near the Stūpa of Saṅghabhadra, the Master of Śāstras. Putting his hand (on it), he sighed and said, “This master was truly distinguished, his views pure and eminent. After having spread abroad the great principles (of his faith), he purposed to overthrow those of other schools and lay firmly the fabric of his own. Why then should his fame not be eternal? I, Vimalamitra, foolish as I am, have received at various times the knowledge of the deep principles of his departed wisdom; his distinguished qualities have been cherished through successive generations. Vasubandhu, though dead, yet lives in the tradition of the school. That which I know so perfectly (ought to be preserved). I will write, then, such śāstras as will cause the learned men of Jambu-dvīpa to ^[i.197] forget the name of the Great Vehicle and destroy the fame of Vasubandhu. This will be an immortal work, and will be the accomplishment of my long-meditated design.”

Having finished these words, his mind became confused and wild; his boastful tongue heavily protruded, while the hot blood flowed forth. Knowing that his end was approaching, he wrote the following letter to signify his repentance:

The doctrines of the Great Vehicle in the Law of Buddha contain the final principles. Its renown may fade, but its depth of reason is inscrutable. I foolishly dared to attack its distinguished teachers. The reward of my works is plain to all. It is for this I die. Let me address men of wisdom, who may learn from my example to guard well their thoughts, and not give way to the encouragement of doubts.

Then the great earth shook again as he gave up life. In the place where he died the earth opened, and there was produced a great ditch. His disciples burnt his body, collected his bones, arid raised over them (a stūpa).

At this time there was an arhat who, having witnessed his death, sighed and exclaimed, “What unhappiness! What suffering! Today this Master of Śāstras yielding to his feelings and maintaining his own views, abusing the Great Vehicle, has fallen into Avīchi (‘Deepest’) Hell!”

On the northwest frontier of this country, on the eastern shore of the river Ganges, is the town of Mayāpura (Mo-yu-luo); it is about 20 li in circuit. The inhabitants are very numerous. The pure streams of the river flow round it on every side; it produces native-copper (teou-shih), pure crystal, and precious vases. Not far from the town, ^[i.198] and standing by the Ganges Driver, is a great dēva temple, where very many miracles of divers sorts are wrought. In the midst of it is a tank, of which the borders are made of stone joined skillfully together. Through it the Ganges River is led by an artificial canal. The men of the Five Indies call it the Gate of the Gaṅgā River. This is where religious merit is found and sin effaced. There are always hundreds and thousands of people gathered together here from distant quarters to bathe and wash in its waters. Benevolent kings have founded here a puṇyaśālā (‘house of merit’). This foundation is endowed with funds for providing choice food and medicines to bestow in charity on widows and bereaved persons, on orphans and the destitute.

Going north from this 300 li or so, we come to Brahmapura (Po-luo-xi-mo-bu-luo) country.

11. Po-luo-xi-mo-bu-luo (Brahmapura)

This kingdom is about 4000 li in circuit, and surrounded on all sides by mountains. The chief town is about 20 li round. It is thickly populated, and the householders are rich. The soil is rich and fertile; the lands are sown and reaped in their seasons. The country produces native-copper (teou-shih) and rock crystal. The climate is rather cold; the people are hardy and uncultivated. Few of the people attend to literature—most of them are engaged in commerce.

The disposition of the men is of a savage kind. There are heretics mixed with believers in Buddha. There are five saṅghārāmas, which contain a few priests. There are ten dēva temples, in which persons of different opinions dwell together.

This country is bounded on the north by the Great ^[i.199] Snowy Mountains, in the midst of which is the country called Suvarṇagōtra (Su-fa-la-na-qu-da-luo). From this country comes a superior sort of gold, and hence the name. It is extended from east to west, and contracted from north to south. It is the same as the Country of the Eastern Women. For ages a woman has been the ruler, and so it is called the Kingdom of the Women. The husband of the reigning woman is called king, but he knows nothing about the affairs of the state. The men manage the wars and sow the land, and that is all. The land produces winter wheat and much cattle, sheep, and horses. The climate is extremely cold (‘icy’). The people are hasty and impetuous.

On the eastern side this country is bordered by the Kingdom of Tibet (Tu-bo), on the west by Sampaha (San-bo-he), on the north by Khotan.

Going southeast from Matipura 400 li or so, we come to the country of Gōviśana (Qu-pi-shuang-na).

12. Qu-pi-shuang-na (Gōviśana)

This kingdom is about 2,000 li in circuit, and the capital about 14 or 15 li. It is naturally strong, being fenced in with crags and precipices. The population is numerous. We find on every side flowers, and groves, and lakes (or ‘ponds’) succeeding each other in regular order. The climate and the products resemble those of Matipura. The manners of the people are pure and honest. They ^[i.200] are diligent in study and given to good works. There are many believers in false doctrine, who seek present happiness only. There are two saṅghārāmas and about 100 priests, who mostly study the Little Vehicle. There are thirty dēva temples with different sectaries, who congregate together without distinction.

Beside the chief town is an old saṅghārāma in which is a stūpa built by King Aśōka. It is about 200 feet high; here Buddha, when living, preached for a month on the ‘most essential points of religion. By the side is a place where there are traces of the Four Past Buddhas, who sat and walked here. At the side of this place are two small stūpas containing the hair and nail-parings of Tathāgata. They are about 10 feet high.

Going from this southeast about 400 li, we come to the country of Ahikshētra (E-xi-che-da-luo).

13. E-xi-che-da-luo (Ahikshētra)

This country is about 3000 li in circuit, and the capital about 17 or 18 li. It is naturally strong, being flanked by mountain crags. It produces wheat, and there are many woods and fountains. The climate is soft and agreeable, and the people sincere and truthful. They love religion, and apply themselves to learning. They are clever and well informed. There are about ten saṅghārāmas, and some 1000 priests who study the Little Vehicle of the Saṁmatīya (Zheng-liang) School.

There are some nine dēva temples with 300 sectaries. They sacrifice to Īśvara, and belong to the company of Pāśupatas (‘ashes-sprinklers’).

Outside the chief town is a nāga tank, by the side of which is a stūpa built by Aśōka-rāja. It was here the ^[i.201] Tathāgata, when in the world, preached the law for the sake of a Naga-rāja for seven days. By the side of it are four little stūpas; here are traces where, in days gone by, the Four Past Buddhas sat and walked.

From this going south 260 or 270 li, and crossing the Ganges River, proceeding then in a southwest direction, we come to Vīraśāna (Pi-luo-shan-na) country.

14. Pi-luo-shan-na (Vīraśāna)

This country is about 2000 li in circuit, the capital town about 10 li. The climate and produce are the same as those of Ahikshētra. The habits of the people are violent and headstrong. They are given to study and the arts. They are chiefly heretics (or ‘attached in faith to heresy’); there are a few who believe in the Law of Buddha. There are two saṅghārāmas with about 300 priests, who attach themselves to the study of the Great Vehicle. There are five dēva temples occupied by sectaries of different persuasions.

In the middle of the chief city is an old saṅghārāma, within which is a stūpa that, although in ruins, is still rather more than 100 feet high. It was built by Aśōka-rāja. Tathāgata, when in the world in old days, preached here for seven days on the Skandhadhātu-upasthāna Sūtra (Yun-jie-chu-jing). By the side of it are the ^[i.202] traces where the Four Past Buddhas sat and walked in exercise. Going hence southeast 200 li or so, we come to the country of Kapitha (Jie-bi-ta).

15. Qie-bi-ta (Kapitha)

This country is about 2,000 li in circuit, and the capital 20 li or so. The climate and produce resemble those of Vīraśāna. The manners of the people are soft and agreeable. The men are much given to learning. There are four saṅghārāmas with about 1,000 priests, who study the Saṁmatīya (Zheng-liang) School of the Little Vehicle. There are ten dēva temples, where sectaries of all persuasions dwell. They all honor and serve Mahēśvara (Da-zi-zai-tian).

To the east of the city 20 li or so is a great saṅghārāma of beautiful construction, throughout which the artist has exhibited his greatest skill. The sacred image of the holy form (of Buddha) is most wonderfully magnificent. There are about 100 priests here, who study the doctrines of the Saṁmatīya School. Several myriads of pure men (or ‘religious laymen’) live by the side of this monastery.

Within the great enclosure of the saṅghārāma there are three precious ladders, which are arranged side by side from north to south, with their faces for descent to the east. This is where Tathāgata came down on his return from the Trayastriṁśas Heaven. In old days Tathāgata, going up from the Jētavana (Sheng-lin, ‘grove of the conqueror’), ^[i.203] ascended to the heavenly mansions and dwelt in the Saddharma Hall, preaching the Law for the sake of his mother. Three months having elapsed, being desirous to descend to earth, Śakra the Dēva-rāja, exercising his spiritual power, erected these precious ladders. The middle one was of yellow gold, the left-hand one of pure crystal, the right-hand one of white silver.

Tathāgata rising from the Saddharma Hall, accompanied by a multitude of dēvas, descended by the middle ladder. Māha-Brahmā-rāja (Fan), holding a white chāmara, came down by the white ladder on the right, while Śakra (Shi), the Dēva-rāja (Dēvēndra), holding a precious canopy (or ‘parasol’), descended by the crystal ladder on the left. Meanwhile the company of dēvas in the air scattered flowers and chanted their praises in his honor. Some centuries ago the ladders still existed in their original position, but now they have sunk into the earth and have disappeared. The neighboring princes, grieved at not having seen them, built up out of bricks and chased stones, ornamented with jewels, on the ancient foundations, (three ladders) resembling the old ones. They are about 70 feet high. Above them they have built a vihāra in which is a stone image of Buddha, and on either side of this is a ladder with the figures of Brahmā and Śakra, just as they appeared when first rising to accompany Buddha in his descent.

On the outside of the vihāra, but close by its side, there is a stone column about 70 feet high which was erected by Aśōka-rāja (Wu-you). It is of a purple color, and shining as if with moisture. The substance is hard and finely grained. Above it is a lion sitting on his haunches, and ^[i.204] facing the ladder. There are carved figures inlaid, of wonderful execution, on the four sides of the pillar and around it. As men are good or bad these figures appear on the pillar (or ‘disappear’).

Beside the Precious Ladder (Temple), and not far from it, is a stūpa where there are traces left of the Four Past Buddhas, who sat and walked here.

By the side of it is another stūpa. This is where Tathāgata, when in the world, bathed himself. By the side of this is a vihāra on the spot where Tathāgata entered samādhi. By the side of the vihāra there is a long foundation wall 50 paces in length and 7 feet high; this is the place where Tathāgata took exercise. On the spots where his feet trod are figures of the lotus flower. On the right and left of the wall are (two) little stūpas, erected by Śakra and Brahmā-rāja.

In front of the Stūpas of Śakra and Brahmā is the place where Utpalavarṇā (Lian-hua-se) the bhikshuṇī, wishing to be the first to see Buddha, was changed into a Chakravartin-rāja when Tathāgata was returning from the palace of Īśvara-dēva to Jambu-dvīpa.

At this time Subhūti (Su-bu-di), quietly seated in his stone cell, thought thus with himself: “Now Buddha is returning down to dwell with men—angels lead and attend him. And now why should I go to the place? Have I not heard him declare that all existing things are void of reality? Since this is the nature of all things, I have already seen with ^[i.205] my eyes of wisdom the spiritual (fa) body of Buddha.”

At this time Utpalavarṇā Bhikshuṇī, being anxious to be the first to see Buddha, was changed into a Chakravartin monarch, with the Seven Gems (ratnāni) accompanying her, and with the four kinds of troops to escort and defend her. Coming to the place where the Lord of the World was, she reassumed her form as a bhikshuṇī, on which Tathāgata addressed her and said: “You are not the first to see me! Subhūti (Shan-xian), comprehending the emptiness of all things, he has beheld my spiritual body (dharmakāya).”

Within the precinct of the sacred traces miracles are constantly exhibited.

To the southeast of the great stūpa is a nāga tank. He defends the sacred traces with care, and being thus spiritually protected, one cannot regard them lightly. Years may effect their destruction, but no human power can do so. Going northwest from this less that 200 li, we come to the Kingdom of Kanyākubja (Jie-ruo-ju-she-guo).