Xuanzang • Xiyu ji

^[i.206-240]

Book Five — Six Countries

1. Jieruojusheguo (Kanyakubja) • 2. Ayutuo (Ayodhya) • 3. Ayemuqu (Hayamukha)
4. Boluoyeqie (Prayaga) • 5. Jiaoshangmi (Kaushambi) • 6. Bisuojia (Vishakha)

1. Jieruojusheguo (Kanyakubja)

^[i.206]This kingdom is about 4000 li in circuit; the capital, on the west, borders on the river Ganges. It is about 20 li in length and 4 or 5 li in breadth. The city has a dry ditch round it, with a and lofty towers facing one another. The flowers and woods, the lakes and ponds, bright and pure and shining like mirrors (are seen on every side). Valuable merchandise is collected here in great quantities. The people are well off and contented, the houses are rich and well found. Flowers and fruits abound in every place, and the land is sown and reaped in due seasons. The climate is agreeable and soft, the manners ^[i.207] of the people honest and sincere. They are noble and gracious in appearance. For clothing they use ornamented and bright-shining (fabrics). They apply themselves much to learning, arid in their travels are very much given to discussion (on religious subjects). (The fame of) their pure language is far spread. The believers in Buddha and the heretics are about equal in number. There are some hundred sangharamas with 10,000 priests. They study both the Great and Little Vehicle. There are 200 deva-temples with several thousand followers.

The old capital of Kanyakubja, where men lived for a long time, was called Kusumapura. The king’s name was Brahmadatta (Fanshou). His religious merit and wisdom in former births entailed on him the inheritance of a literary and military character that caused his name to be widely reverenced and feared. The whole of Jambud-vipa resounded with his fame, and the neighboring provinces were filled with the knowledge of it. He had 1000 sons famed for wisdom and courage, and 100 daughters of singular grace and beauty.

At this time there was a rishi living on the border of the Ganges River, who, having entered a condition of ecstasy, by his spiritual power passed several myriad of years in this condition, until his form became like a decayed tree. Now it happened that some wandering birds having assembled in a flock near this spot, one of them let drop on the shoulder (of the rishi) a nyagrodha (nijulü) fruit, which grew up, and through summer and winter afforded him a welcome protection and shade. After a succession of years he awoke from his ecstasy. He arose and desired to get rid of the tree, but feared to injure the nests of the birds in it. The men of the time, ^[i.208] extolling his virtue, called him the Great Tree Rishi (Mahavriksha). The rishi, gazing once on the riverbank as he wandered forth to behold the woods and trees, saw the daughters of the king following one another and gamboling together. Then the kamadhatu (‘love of the world’ or ‘world of desire’), which holds and pollutes the mind, was engendered in him. Immediately he went to Kusumapura for the purpose of paying his salutations to the king and asking (for his daughter).

The king, hearing of the arrival of the rishi, went himself to meet and salute him, and thus addressed him graciously: “Great Rishi! You were reposing in peace—what has disturbed you?” The rishi answered, “After having reposed in the forest many years, on awaking from my trance, in walking to and fro I saw the king’s daughters; a polluted and lustful heart was produced in me, and now I have come from far to request (one of your daughters in marriage).”

The king hearing this, and seeing no way to escape, said to the rishi, “Go back to your place and rest, and let me beg you to await the happy period.” The rishi, hearing the mandate, returned to the forest. The king then asked his daughters in succession, but none of them consented to be given in marriage.

The king, fearing the power of the rishi, was much grieved and afflicted thereat. And now the youngest daughter of the king, watching an opportunity when the king was at liberty, with an engaging manner said, “The king, my father, has his thousand sons, and on every side his dependents are reverently obedient. Why, then, are you sad as if you were afraid of something?”

The king replied, “The Great Tree Rishi has been pleased to look down on you to seek a marriage with one of you, ^[i.209] and you have all turned away and not consented to comply with his request. Now this rishi possesses great power, and is able to bring either calamities or good fortune. If he is thwarted he will be exceedingly angry, and in his displeasure destroy my kingdom, and put an end to our religious worship, and bring disgrace on me and my ancestors. As I consider this unhappiness indeed I have much anxiety.”

The girl-daughter replied, “Dismiss your heavy grief; ours is the fault. Let me, I pray, in my poor person promote the prosperity of the country.”

The king, hearing her words, was overjoyed, and ordered his chariot to accompany her with gifts to her marriage. Having arrived at the hermitage of the rishi, he offered his respectful greetings and said, “Great Rishi! Since you condescended to fix your mind on external things and to regard the world with complacency, I venture to offer you my young daughter to cherish and provide for you (‘water and sweep’).” The rishi, looking at her, was displeased, and said to the king, “You despise my old age, surely, in offering me this ungainly thing.”

The king said, “I asked all my daughters in succession, but they were unwilling to comply with your request: this little one alone offered to serve you.”

The rishi was extremely angry, and uttered this curse (‘evil charm’), saying, “Let the ninety-nine girls (who refused me) this moment become hump-backed; being thus deformed, they will find no one to marry them in all the world.” The king, having sent a messenger in haste, found that already they had become deformed. From this time the town had this other name of the Kanyakubja (Qunücheng, ‘City-of-the-Humped-Backed-Women’).

The reigning king is of the Vaishya Caste. His name ^[i.210] is Harshavardhana (Helishafadanna, i.e. Harsha, or Shiladitya, ca.610-650 CE). A commission of officers hold the land. During two generations there have been three kings. (The king’s) father was called Prabhakaravardhana (Boluojieluofadanna); his elder brother’s name was Rajyavardhana (Heluoshefadanna).

Rajyavardhana came to the throne as the elder brother, and ruled with virtue. At this time the King of Karnasuvarna (Jieluonasufalana)—a kingdom of Eastern India—whose name was Shashanka (Sheshangjia), frequently addressed his ministers in these words: “If a frontier country has a virtuous ruler, this is the unhappiness of the (mother) kingdom.” On this they asked the king to a conference and murdered him.

The people having lost their ruler, the country became desolate. Then the great minister Bhandi (Poni), whose ^[i.211] power and reputation were high and of much weight, addressing the assembled ministers, said, “The destiny of the nation is to be fixed to-day. The old king’s son is dead: the brother of the prince, however, is humane and affectionate, and his disposition, heaven-conferred, is dutiful and obedient. Because he is aly attached to his family, the people will trust in him. I propose that he assume the royal authority: let each one give his opinion on this matter, whatever he thinks.” They were all agreed on this point, and acknowledged his conspicuous qualities.

On this the chief ministers and the magistrates all exhorted him to take authority, saying, “Let the royal prince attend! The accumulated merit and the conspicuous virtue of the former king were so illustrious as to cause his kingdom to be most happily governed. When he was followed by Rajyavardhana we thought he would end his years (as king) but owing to the fault of his ministers, he was led to subject his person to the hand of his enemy, and the kingdom has suffered a great affliction; but it is the fault of your ministers. The opinion of the people, as shown in their songs, proves their real submission to your eminent qualities. Reign, then, with glory over the land; conquer the enemies of your family; wash out the insult laid on your kingdom and the deeds of your illustrious father. Great will your merit be in such a case. We pray you reject not our prayer.”

The prince replied, “The government of a country is a responsible office and ever attended with difficulties. The duties of a prince require previous consideration. As for myself, I am indeed of small eminence; but as my father ^[i.212] and brother are no more, to reject the heritage of the crown, that can bring no benefit to the people. I must attend to the opinion of the world and forget my own insufficiency. Now, therefore, on the banks of the Ganges there is a statue of Avalokitesvara-bodhisattva that has evidenced many spiritual wonders. I will go to it and ask advice (‘request a response’).” Forthwith, coming to the spot where the figure of the bodhisattva was, he remained before it fasting and praying. The bodhisattva recognizing his sincere intention (‘heart’), appeared in a bodily form and inquired, “What do you seek that you are so earnest in your supplications?” The prince answered, “I have suffered under a load of affliction. My dear father, indeed, is dead, who was full of kindness; and my brother, humane and gentle as he was, has been odiously murdered. In the presence of these calamities I humble myself as one of little virtue; nevertheless, the people would exalt me to the royal dignity, to fill the high place of my illustrious father. Yet I am, indeed, but ignorant and foolish. In my trouble I ask the holy direction (of the bodhisattva).”

The bodhisattva replied, “In your former existence you lived in this forest as a hermit (‘forest mendicant’), and by your earnest diligence and unremitting attention you inherited a power of religious merit which resulted in your birth as a king’s son. The King of Karnasuvarna (i.e. Shashanka) has overturned the Law of Buddha. Now when you succeed to the royal estate, you should in the same proportion exercise towards it the utmost love and pity. If you give your mind to compassionate the condition of the distressed and to cherish them, then before long you shall rule over the Five Indies. If you would establish your authority, attend to my instruction, and by my ^[i.213] secret power you shall receive additional enlightenment, so that not one of your neighbors shall be able to triumph over you. Ascend not the Lion-Throne, and call not yourself Maharaja.”

Having received these instructions, he departed and assumed the royal office. He called himself Kumara (‘King’s Son’); his title was Shiladitya. And now he commanded his ministers, saying, “The enemies of my brother are unpunished as yet, the neighboring countries not brought to submission; while this is so my right hand shall never lift food to my mouth. Therefore do you, people and officers, unite with one heart and put out your strength.” Accordingly they assembled all the soldiers of the kingdom, summoned the masters of arms (‘champions’ or ‘teachers of the art of fighting’). They had a body of 5000 elephants, a body of 2000 cavalry, and 50,000 foot-soldiers. He went from east to west subduing all who were not obedient; the elephants were not unharnessed nor the soldiers unbelted (‘unhelmeted’). After six years he had subdued the Five Indies. Having thus enlarged his territory, he increased his forces; he had 60,000 war elephants and 100,000 cavalry. After thirty years his arms reposed, and he governed everywhere in peace. He then ^[i.214] practiced to the utmost, the rules of temperance, and sought to plant the tree of religious merit to such an extent that he forgot to sleep or to eat. He forbade the slaughter of any living thing or flesh as food throughout the Five Indies on pain of death without pardon. He built on the banks of the Ganges River several thousand stupas, each about 100 feet high; in all the highways of the towns and villages throughout India he erected hospices, provided with food and drink, and stationed there physicians, with medicines for travelers and poor persons round about, to be given without any stint. On all spots where there were holy traces (of Buddha) he raised sangharamas.

Once in five years he held the Great Assembly, called Moksha. He emptied his treasuries to give all away in charity, only reserving the soldiers’ arms, which were unfit to give as alms. Every year he assembled the shramanas from all countries, and on the third and seventh days he bestowed on them in charity the four kinds of alms (food, drink, medicine, and clothing). He decorated the Throne of the Law (‘pulpit’) and extensively ornamented (‘arranged’) the oratories. He ordered the priests to carry on discussions, and himself judged of their several arguments, whether they were weak or powerful. He rewarded the good and punished the wicked, degraded the evil and promoted the men of talent. If any one (of the priests) walked according to the moral precepts, and was distinguished in addition for purity in religion (‘reason’), he himself conducted such a one to the Lion-Throne and received from him the precepts of the Law. If any one, though distinguished for purity of life, had no distinction ^[i.215] for learning, lie was reverenced but not highly honored. If any one disregarded the rules of morality and was notorious for his disregard of propriety, him he banished from the country, and would neither see him nor listen to him. If any of the neighboring princes or their chief ministers lived religiously, with earnest purpose, and aspired to a virtuous character without regarding labor, he led him by the hand to occupy the same seat with himself, and called him ‘illustrious friend’; but he disdained to look upon those of a different character. If it was necessary to transact state business, he employed couriers who continually went and returned. If there was any irregularity in the manners of the people of the cities, he went among them. Wherever he moved he dwelt in a ready-made building during his sojourn. During the excessive rains of the three months of the rainy season he would not travel thus. Constantly in his traveling-palace he would provide choice meats for men of all sorts of religion. The Buddhist priests would be perhaps a thousand; the Brahmans, five hundred. He divided each day into three portions. During the first he occupied himself on matters of government; during the second he practiced himself in religious devotion (merit) without interruption, so that the day was not sufficiently long. When I (Xuanzang) first received the invitation of Kumara-raja(i.e. Bhaskaravarman of Kamarupa), I said I would go from Magadha to Kumarupa. At this time Shiladitya (i.e. Harsha of Kanyakubja) was visiting different parts of his empire, and found himself at Kajughira (Jiezhuwaqiluo), when he gave the following ^[i.216] order to Kumara-raja: “I desire you to come at once to the assembly with the strange shramana (i.e. Xuanzang) you are entertaining at the Nalanda Monastery.”

On this, coming with Kumara-raja, we attended the assembly. The king, Shiladitya, after the fatigue of the journey was over, said, “From what country do you come, and what do you seek in your travels?”

He (Xuanzang) said in reply, “I come from the Great Tang country, and I ask permission to seek for the Law (‘religious books’) of Buddha.”

The king said, “Whereabouts is the Great Tang country? By what road do you travel? And is it far from this, or near?”

In reply he said, “My country lies to the northeast from this several myriads of li; it is the kingdom which in India is called Mahachina.”

The king answered, “I have heard that the country of Mahachina has a king called Qin, the Son of Heaven, when young distinguished for his spiritual abilities, when old then (called) Divine Warrior. The empire in former generations was in disorder and confusion, everywhere divided and in disunion; soldiers were in conflict, and all the people were afflicted with calamity. Then the King of Qin, Son of Heaven, who had conceived from the first vast purposes, brought into exercise all his pity and love; he brought about a right understanding, and pacified and settled all within the seas. His laws and instruction spread on every side. People from other ^[i.217] countries brought under his influence declared themselves ready to submit to his rule. The multitude that he nourished generously sang in their songs of the prowess of the King of Qin. I have learned long since his praises sung thus in verse. Are the records (‘laudatory hymns’) of his great (‘complete’) qualities well founded? Is this the King of the Great Tang, of which you speak?”

Replying, he said, “China is the country of our former kings, but the Great Tang is the country of our present ruler. Our king in former times, before he became hereditary heir to the throne (‘before the empire was established’), was called the Sovereign of Qin, but now he is called the King of Heaven (‘Emperor’). At the end of the former dynasty the people had no ruler, civil war raged on every hand and caused confusion, the people were destroyed, when the King of Qin, by his supernatural gifts, exercised his love and compassion on every hand; by his power the wicked were destroyed on every side, the Eight Regions found rest, and the ten thousand kingdoms brought tribute. He cherished creatures of every kind, submitted with respect to the Three Precious Ones. He lightened the burdens of the people and mitigated punishment, so that the country abounded in resources and the people enjoyed complete rest. It would be difficult to recount all the great changes he accomplished.”

Shiladitya replied, “Very excellent indeed! The people are happy in the hands of such a holy king.”

Shiladitya, being about to return to the city of Kanyakubja, convoked a religious assembly. Followed by several hundreds of thousand people, he took his place on the southern bank of the Ganges River, while Kumara- raja, ^[i.218] attended by several tens of thousands, took his place on the northern bank, and thus, divided by the stream of the river, they advanced on land and water. The two kings led the way with their gorgeous staff of soldiers (of the four kinds); some also were in boats; some were on elephants, sounding drums and blowing horns, playing on flutes and harps. After ninety days they arrived at the city of Kanyakubja (and rested) on-the western shore of the Ganges River, in the middle of a flowery grove.

Then the kings of the twenty countries who had received instruction from Shiladitya assembled with the Shramans and Brahmans, the most distinguished of their country, with magistrates and soldiers. The king in advance had constructed on the west side of the river a great sangharama, and on the east of this a precious tower about 100 feet in height; in the middle he had placed a golden statue of Buddha, of the same height as the king himself. On the south of the tower he placed a precious altar, in the place for washing the image of Buddha. From this northeast 14 or 15 li he erected another rest-house. It was now the second month of springtime; from the first day of the month he had presented exquisite food to the shramanas and Brahmans till the 21st day; all along, from the temporary palace to the sangharama, there were highly decorated pavilions, and places where musicians were stationed, who raised the sounds of their various instruments. The king, on leaving the resting-hall (‘Palace of Travel’), made them bring forth on a gorgeously caparisoned great elephant, a golden statue of Buddha about three feet high, and raised aloft. On the left went the king, Shiladitya, dressed as Shakra, holding a precious canopy, while Kumara-raja, dressed as Brahma-raja, holding a white chamara, went on the right. Each of them had as an escort 500 war-elephants clad in armor; in front and behind the statue of Buddha went 100 great elephants, ^[i.219] carrying musicians, who sounded their drums and raised their music. The king, Shiladitya, as he went scattered on every side pearls and various precious substances, with gold and silver flowers, in honor of the Three Precious Objects of worship. Having first washed the image in scented water at the altar, the king then himself bore it on his shoulder to the western tower, where he offered to it tens, hundreds, and thousands of silken garments, decorated with precious gems. At this time there were but about twenty shramanas following in the procession, the kings of the various countries forming the escort. After the feast they assembled the different men of learning, who discussed in elegant language on the most abstruse subjects. At evening-tide the king retired in state to his Palace of Travel.

Thus every day he carried the golden statue as before, till at length on the day of separation a great fire suddenly broke out in the tower, and the pavilion over the gate of the sangharama was also in flames.

Then the king exclaimed, “I have exhausted the wealth of my country in charity, and following the example of former kings, I have built this sangharama, and I have aimed to distinguish myself by superior deeds, but my poor attempts (‘feeble qualities’) have found no return! In the presence of such calamities as these, what need I of further life?”

Then with incense-burning he prayed, and with this vow (‘oath’): “Thanks to my previous merit, I have come to reign over all India; let the force of my religious conduct destroy this fire; or if not, let me die!” Then he rushed headlong towards the threshold of the gate, when suddenly, as if by a single blow, the fire was extinguished and the smoke disappeared.

The kings, beholding the strange event, were filled with redoubled reverence; but he (Shiladitya), with unaltered face and unchanged accents, addressed the princes thus: “The fire has consumed this crowning work of my religious life. What think you of it?”

^[i.220] The princes, prostrate at his feet, with tears, replied, “The work which marked the crowning act of your perfected merit, and which we hoped would be handed down to future ages, has in a moment (a dawn) been reduced to ashes. How can we bear to think of it? But how much more when the heretics are rejoicing thereat, and interchanging their congratulations!”

The king answered, “By this, at least, we see the truth of what Buddha said; the heretics and others insist on the permanency of things, but our great teacher’s doctrine is that all things are impermanent. As for me, my work of charity was finished, according to my purpose; and this destructive calamity (‘change’) does but strengthen my knowledge of the truth of Tathagata’s doctrine. This is a great happiness (‘good fortune’), and not a subject for lamentation.”

On this, in company with the kings, he went to the east, and mounted the great stupa. Having reached the top, he looked around on the scene, and then descending the steps, suddenly a heretic (or ‘a strange man’), knife in hand, rushed on the king. The king, startled at the sudden attack, stepped back a few steps up the stairs, and then bending himself down he seized the man, in order to deliver him to the magistrates. The officers were so bewildered with fright that they did not know how to move for the purpose of assisting him.

The kings all demanded that the culprit should be instantly killed, but Shiladitya-raja, without the least show of fear and with unchanged countenance, commanded them not to kill him; and then he himself questioned him thus: “What harm have I done you, that you have attempted such a deed?”

The culprit replied, “Great king! Your virtues shine without partiality; both at home and abroad they bring ^[i.221] happiness. As for me, I am foolish and besotted, unequal to any great undertaking; led astray by a single word of the heretics, and flattered by their importunity. I have turned as a traitor against the king.”

The king then asked, “And why have the heretics conceived this evil purpose?”

He answered and said, “Great king! You have assembled the people of different countries, and exhausted your treasury in offerings to the shramanas, and cast a metal image of Buddha; but the heretics who have come from a distance have scarcely been spoken to. Their minds, therefore, have been affected with resentment, and they procured me, wretched man that I am, o undertake this unlucky deed!”

The king then straightly questioned the heretics and their followers. There were 500 Brahmans, all of singular talent, summoned before the king. Jealous of the Shramans, whom the king had reverenced and exceedingly honored, they had caused the precious tower to catch fire by means of burning arrows, and they hoped that in escaping from the fire the crowd would disperse in confusion, and at such a moment they purposed to assassinate the king. Having been foiled in this, they had bribed this man to lay wait for the king in a narrow passage and kill him.

Then the ministers and the kings demanded the extermination of the heretics. The king punished, the chief of them and pardoned the rest. He banished the 500 Brahmans to the frontiers of India, and then returned to his capital.

To the northwest of the capital there is a stupa built by Ashoka- raja. In this place Tathagata, when in the world, preached the most excellent doctrines for seven days. By the side of this stupaare traces where the Four Past Buddhas sat and walked for exercise. There is, moreover, a little stupa containing the relics of Buddha’s hair and nails; and also a preaching-place stupa.

^[i.222] On the south and by the side of the Ganges are three sangharamas, enclosed within the same walls, but with different gates. They have highly ornamented statues of Buddha. The priests are devout and reverential; they have in their service several thousands of Pure Men. In a precious casket in the vihara, is a tooth of Buddha about one and a half inches in length, very bright, and of different colors at morning and night. People assemble from far and near; the leading men with the multitude join in one body in worship. Every day hundreds and thousands come together. The guardians of the relic, on account of the uproar and confusion occasioned by the multitude of people, placed on the exhibition a heavy tax, and proclaimed far and wide that those wishing to see the tooth of Buddha must pay one great gold piece. Nevertheless, the followers who come to worship are very numerous, and gladly pay the tax of a gold piece. On every holiday they bring it (the relic) out and place it on a high throne, while hundreds and thousands of men burn incense and scatter flowers; and although the flowers are heaped up, the tooth-casket is not overwhelmed.

In front of the sangharama, on the right and left hand, there are two viharas, each about 100 feet high, the foundation of stone and the walls of brick. In the middle are statues of Buddha highly decorated with jewels, one made of gold and silver, the other of native copper. Before each vihara is a little sangharama. Not far to the southeast of the sangharama is a great vihara, of which the foundations are stone and the building of brick, about 200 feet high. There is a standing figure of Buddha in it about 30 feet high. It is of native-copper (bronze?) and decorated with costly gems. On the four surrounding walls of the vihara are sculptured pic ^[i.223]tures, The various incidents in the life of Tathagata, when he was practicing the discipline of a bodhisattva are here fully portrayed (‘engraved’).

Not far to the south of the stone vihara is a Temple of the Sun- deva. Not far to the south of this is a Temple of Maheshvara. The two temples are built of a blue stone of great luster, and are ornamented with various elegant sculptures. In length and breadth they correspond with the Vihara of Buddha. Each of these foundations has 1000 attendants to sweep and water it; the sound of drums and of songs accompanied by music, ceases neither day nor night.

To the southeast of the great city 6 or 7 li, on the south side of the Ganges, is a stupa about 200 feet in height, built by Ashoka- raja. When in the world, Tathagata in this place preached for six months on the impermanency of the body (anatma), on sorrow ( dukha), on unreality (anitya), and on impurity. To one side of this is the place where the Four Past Buddhas sat and walked for exercise. Moreover, there is a little stupa of the hair and nails of Tathagata. If a sick person with sincere faith walks round this edifice, he obtains immediate recovery and increase of religious merit, To the, southeast of the capital, going about 100 li, we come to the town of Navadevakula (Nafutipojuluo). It is situated on the eastern bank of the Ganges, and is about 20 li in circuit. There are here flowery ^[i.224] groves, and pure lakes that reflect the shadows of the trees.

To the northwest of this town, on the eastern bank of the Ganges River, is a deva-temple, the towers and storied turrets of which are remarkable for their skillfully carved work. To the east of the city 5 li are three sangharamas with the same wall but different gates, with about 500 priests, who study the Little Vehicle according to the School of the Sarvastivadins.

Two hundred paces in front of the sangharama is a stupa built by Ashoka-raja. Although the foundations are sunk in the ground, it is yet some 100 feet in height. It was here Tathagata in old days preached the Law for seven days. In this monument is a relic ( sharira) which ever emits a brilliant light. Beside it is a place where there are traces of the Four Past Buddhas, who sat and walked here.

To the north of the sangharama 3 or 4 li, and bordering on the Ganges River, is a stupa about 200 feet high, built by Ashoka-raja. Here Buddha preached for seven days. At this time there were some 500 demons who came to the place where Buddha was to hear the Law; understanding its character, they gave up their demon form and were born in heaven. By the side of the preaching stupa is a place where there are traces of the Four Buddhas who sat and walked there. By the side of this again is a stupa containing the hair and nails of Tathagata.

From this going southeast 600 li or so, crossing the Ganges and going south, we come to the country of Ayodhya (Ayutuo)

2. Ayutuo (Ayodhya)

This kingdom is 5000 li in circuit, and the capital about ^[i.225] 20 li. It abounds in cereals, and produces a large quantity of flowers and fruits. The climate is temperate and agreeable, the manners of the people virtuous and amiable; they love the duties of religion (‘merit’), and diligently devote themselves to learning. There are about 100 sangharamas in the country and 3000 priests, who study both the books of the Great and the Little Vehicle. There are ten deva-temples; heretics of different schools are found in them, but few in number.

In the capital is an old sangharama; it was in this place that Vasubandhu-bodhisattva, during a sojourn of several decades of years, composed various shastras both of the Great and Little Vehicle. By the side of it are some ruined foundation walls; this was the hall in which Vasubandhu-bodhisattva explained the principles of religion and preached for the benefit of kings of different countries, eminent men of the world, Shramans and Brahmans.

To the north of the city 40 li, by the side of the river Ganges, is a large sangharama in which is a stupa about 200 feet high, which was built by Ashoka-raja. It was here that Tathagata explained the excellent principles of the Law for the benefit of a congregation of devas during a period of three months. By the side is a stupa to commemorate the place where are traces of the Four Past Buddhas, who sat and walked here. To the west of the sangharama 4 or 5 li is a stupa containing relics of Tathagata’s hair and nails. To the north of thisstupa are the ruins of a sangharama; it was ^[i.226] here that Shrilabdha (Shililuoduo), a Master of Shastras belonging to the Sautrantika School, composed the Vibhasha Shastra of that school.

To the southwest of the city 5 or 6 li, in an extensive grove ofamra trees, is an old sangharama; this is where Asanga -bodhisattva pursued his studies and directed the men of the age. Asanga-bodhisattva went up by night to the palace of Maitreya- bodhisattva, and there received the Yogacharya Shastra, the Mahayana Sutralankaratika, the Mahayanta Vibhanga Shastra, etc., and afterwards declared these to the great congregation, in their deep principles.

Northwest of the amra grove about a hundred paces is a stupa containing relics of the hair and nails of Tathagata. By its side are some old foundation walls. This is where Vasubandhu-bodhisattva descended from the Tushita Heaven and beheld Asanga -bodhisattva. Asanga-bodhisattva was a man of Gandhara. He was born in the middle of the thousand years following the departure of Buddha from the world; and possessed of deep spiritual insight, he soon acquired knowledge of the Doctrine (of Buddha). He became a professed disciple, and attached himself to the School of the Mahishasakas, but afterwards altered his views and embraced the teaching of the Great Vehicle. His brother, Vasubandhu-bodhisattva, belonged to the School of the Sarvastivadins, and had inherited a ^[i.227] wide fame, with a a intelligence and penetrating wisdom and remarkable acumen. The disciple of Asanga was Buddhasimha, a man whose secret conduct was unfathomable, of high talent and wide renown.

These two or three worthies had often talked together in this way: “We all are engaged in framing our conduct so as to enjoy the presence of Maitreya after death. Whoever of us first dies and obtains the condition (of being so born in the heaven of Maitreya), let him come and communicate it to us, that we may know his arrival there.”

After this Buddhasimha was the first to die. After three years, during which there was no message from him, Vasubandhu-bodhisattva also died. Then six months having elapsed, and there being no message either from him, all the unbelievers began to mock and ridicule, as if Vasubandhu and Buddhasimha had fallen into an evil way of birth, and so there was no spiritual manifestation.

After this, Asanga-bodhisattva, during the first division of a certain night, was explaining to his disciples the Law of entailing (or ‘conferring on others’) the power of samadhi, when suddenly the flame of the lamp was eclipsed, and there was a great light in space; then a rishi-deva, traversing through the sky, came down, and forthwith ascending the stairs of the hall, saluted Asanga.

Asanga, addressing him, said, “What has been the delay in your coming? What is your present name?” In reply he said, “At the time of my death I went to the Tushita Heaven, to the inner assembly (‘immediate presence’) of Maitreya, and was there born in a lotus flower. On the flower presently opening, Maitreya, in laudatory terms, ^[i.228] addressed me, saying, ‘Welcome! Thou vastly learned one! Welcome! Thou vastly learned one!’ I then paid him my respects by moving round his person, and then directly came here to communicate my mode of life.” Asanga said, “And where is Buddhasimha?” He answered, “As I was going round Maitreya I saw Buddhasimha among the outside crowd, immersed in pleasure and merriment. He exchanged no look with me; how then can you expect him to come to you to communicate his condition?” Asanga answered, “That is settled; but with respect to Maitreya, what is his appearance and what the law he declares?” He said, “No words can describe the marks and signs (the personal beauty) of Maitreya. With respect to the excellent Law that he declares, the principles of it are not different from those (of our belief). The exquisite voice of the bodhisattva is soft and pure and refined; those who hear it can never tire; those who listen are never satiated.”

To the northwest of the ruins of the preaching-hall of Asanga about 40 li, we come to an old sangharama, bordering the Ganges on the north. In it is a stupa of brick, about 100 feet high; this is the place where Vasubandhu first conceived a desire to cultivate the teaching of the Great Vehicle. He had come to this place from North India.

At this time Asanga-bodhisattva commanded his followers to go forward to meet him. Having come to the place, they met and had an interview. The disciple of Asanga was reposing outside the open window (of Vasubandhu), when in the after part of the night he began to recite the Dashabhumi Sutra. Vasubandhu having heard it, understood the meaning, and was deeply ^[i.229] grieved that this profound and excellent doctrine had not come to his ears in time past, and he laid the blame on his tongue as the origin of his sin of calumniating (the Great Vehicle), “And so,” said he, “I will cut it out.” Seizing a knife, he was about to do so, when he saw Asanga standing before him, who said, “Indeed the doctrine of the Great Vehicle is very profound; it is praised by all the buddhas, exalted by all the saints. I would teach it to you, but you yourself now understand it; but now, at the very time of understanding it, what good, in the presence of this holy teaching of the buddhas, to cut out your tongue? Do it not, but (rather) repent; and as in old time you abused the Great Vehicle with your tongue, now with the same member extol it. Change your life and renew yourself; this is the only good thing to do. There can be no benefit from closing your mouth and ceasing to speak.” Having said this he disappeared.

Vasubandhu, in obedience to his words, gave up his purpose of cutting out his tongue. On the morrow morning he went to Asanga and accepted the teaching of the Great Vehicle. On this he gave himself up earnestly to think on the subject, and wrote a hundred and more in agreement with the Great Vehicle, which are spread everywhere, and are in great renown.

From this going east 300 li or so on the north of the Ganges, we arrive at Hayamukha (Ayemuqu).

3. Ayemuqu (Hayamukha)

THIS kingdom is 2400 or 2500 li in circuit, and the chief town, which borders on the Ganges, is about 20 li round. Its products and climate are the same as those of Ayodhya. The people are of a simple and honest disposition. They diligently apply themselves to learning and cultivate ^[i.230] religion. There are five sangharamas, with about a thousand priests. They belong to the Sammatiya School of the Little Vehicle. There are ten deva-temples, occupied by sectaries of various kinds.

Not far to the southeast of the city, close to the shore of the Ganges, is a stupa built by Ashoka-raja, 200 feet high. Here Buddha in old time repeated the Law for three months. Beside it are traces where the Four Past Buddhas walked and sat.

There is also another stone stupa, containing relics of Buddha’s hair and nails.

By the side of this stupa is a sangharama with about 200 disciples in it. There is here a richly adorned statue of Buddha, as grave and dignified as if really alive. The towers and balconies are wonderfully carved and constructed, and rise up imposingly (or ‘in great numbers’) above the building. In old days Buddhadasa (Fotuotuosuo), Master of Shastras, composed in this place the Mahavibhasha Shastra of the School of the Sarvastivadins.

Going southeast 700 li, passing to the south of the Ganges, we come to the kingdom of Prayaga (Boluoyeqie).

4. Boluoyeqie (Prayaga)

This country is about 5000 li in circuit, and the capital, which lies between two branches of the river, is about 20 li round. The grain products are very abundant, and fruit-trees grow in great luxuriance. The climate is warm and agreeable; the people are gentle and compliant in their disposition. They love learning, and are very much given to heresy.

There are two sangharamas with a few followers, who belong to the Little Vehicle. There are several deva-temples; the number of heretics is very great.

^[i.231]To the southwest of the capital, in a champaka (zhanbojia) grove, is a stupa which was built by Ashoka-raja; although the foundations have sunk down, yet the walls are more than 100 feet high. Here it was in old days Tathagata discomfited the heretics. By the side of it is a stupa containing hair and nail relics, and also a place where (the Past Buddhas?) sat and walked.

By the side of this last stupa is an old sangharama; this is the place where Deva-bodhisattva composed the Shata Shastra Vaipulyam (Xiangfu), refuted the principles of the Little Vehicle and silenced the heretics.

At first Deva-bodhisattva came from South India to this sangharama. There was then in the town a Brahman of high controversial renown and great dialectic skill. Following to its origin the meaning of names, and relying on the different applications of the same word, he was in the habit of questioning his adversary and silencing him. Knowing the subtle skill of Deva, he desired to overthrow him and refute him in the use of words. He therefore said:

“Pray, what is your name?” Deva said, “They call me Deva.” The heretic rejoined, “Who is Deva?” He answered, “I am.” The heretic said, “And ‘I’, what is that?” Deva answered, “A dog.” The heretic said, “And who is a dog?” Deva said, “You.” The heretic answered, “And ‘you’, what is that?” Deva said, “Deva.” The heretic said, “And who is Deva?” He said, “I.” The heretic said, “And who is ‘I’?” Deva said, “A dog.” Again he asked, “And who is a dog?” Deva said, “You” The heretic said, “And who is ‘you’?” Deva answered, “Deva.” And so they went on till the heretic understood.

From that time he greatly reverenced the brilliant reputation of Deva -bodhisattva.

In the city there is a deva-temple beautifully ornamented and celebrated for its numerous miracles. According to their records, this place is a shri (“notable place” or “fortunate ground”) for all living things to acquire religious merit.

^[i.232]If in this temple a man gives a single farthing, his merit is greater than if he gave a 1000 gold pieces elsewhere. Again, if in this temple a person is able to contemn life so as to put an end to himself, then he is born to eternal happiness in heaven.

Before the hall of the temple there is a great tree with spreading boughs and branches, and casting a deep shadow. There was a body-eating demon that made his abode here, relying on this custom (of committing suicide); accordingly on the left and right one sees heaps of bones. Hence, when a person comes to this temple, there is everything to persuade him to despise his life and give it up: he is encouraged thereto both by the promptings of the heretics and also by the seductions of the (evil) spirit. From very early days until now this false custom has been practiced.

Lately there was a Brahman whose family name was Putra (Zi); he was a man of deep penetration and great learning, of lucid wit and high talent. This man, coming to the temple, called to all the people and said, “Sirs, ye are of crooked ways and perverse mind, difficult to lead and persuade.” Then he engaged in their sacrifices with them, with a view afterwards to convert them. Then he mounted the tree, and looking down on his friends he said, “I am going to die. Formerly I said that their doctrine was false and wicked; now I say it is good and true. The heavenly rishis, with their music in the air, call me. From this fortunate spot will I cast down my poor body.” He was about to cast himself down when his friends, having failed by their expostulations to deter him, spread out their garments underneath the place where he was on the tree, and so when he fell he was preserved. When he recovered he said, “I thought I saw in the air the devas calling me to come, but now by the ^[i.233] stratagem of this hateful (‘heretical’) spirit (of the tree), I have failed to obtain the heavenly joys.”

To the east of the capital, between the two confluents of the river, for the space of 10 li or so, the ground is pleasant and upland. The whole is covered with a fine sand. From olden times until now, the kings and noble families, whenever they had occasion to distribute their gifts in charity, ever came to this place, and here gave away their goods; hence it is called the great charity enclosure. At the present time Shiladitya (i.e. Harsha of Kanyakubja), after the example of his ancestors, distributes here in one day the accumulated wealth of five years. Having collected in this space of the charity enclosure immense piles of wealth and jewels, on the first day he adorns in a very sumptuous way a statue of Buddha, and then offers to it the most costly jewels. Afterwards he offers his charity to the residentiary priests; afterwards to the priests (from a distance) who are present; afterwards to the men of distinguished talent; afterwards to the heretics who live in the place, following the ways of the world; and lastly, to the widows and bereaved, orphans and desolate, poor and mendicants.

Thus, according to this order, having exhausted his treasuries and given food in charity, he next gives away his head diadem and his jeweled necklaces. From the first to the last he shows no regret, and when he has finished he cries with joy, “Well done! Now all that I have has entered into incorruptible and imperishable treasuries.”

After this the rulers of the different countries offer their jewels and robes to the king, so that his treasury is replenished.

To the east of the enclosure of charity, at the confluence of the two rivers, every day there are many hundreds or men who bathe themselves and die. The people of this country consider that whoever wishes to be born in heaven ^[i.234] ought to fast to a grain of rice, and then drown himself in the waters. By bathing in this water (they say) all the pollution of sin is washed away and destroyed; therefore from various quarters and distant regions people come here together and rest. During seven days they abstain from food, and afterwards end their lives. And even the monkeys and mountain stags assemble here in the neighborhood of the river, and some of them bathe and depart, others fast and die.

On one occasion when Shiladitya-raja distributed the alms in charity, there was a monkey who lived apart by the riverside under a tree. He also abstained from food in private, and after some days he died on that account from want.

The heretics who practice asceticism have raised a high column in the middle of the river; when the Sun is about to go down they immediately climb up the pillar; then clinging on to the pillar with one hand and one foot, they wonderfully hold themselves out with one foot and one arm; and so they keep themselves stretched out in the air with their eyes fixed on the Sun, and their heads turning with it to the right as it sets. When the evening has darkened, then they come down There are many dozens of ascetics who practice this rite. They hope by these means to escape from birth and death, and many continue to practice this ordeal through several decades of years.

Going from this country southwest, we enter into a great forest infested with savage beasts and wild elephants, which congregate in numbers and molest travelers, so that unless in large numbers it is difficult (‘dangerous’) to pass this way.

Going 500 li or so, we come to the country Kaushambi (Jiaoshangmi).

5. Jiaoshangmi (Kaushambi)

^[i.235]This country is about 6000 li in circuit, and the capital about 30 li. The land is famous for its productiveness; the increase is very wonderful. Rice and sugarcane are plentiful. The climate is very hot, the manners of the people hard and rough. They cultivate learning and are very earnest in their religious life and in virtue. There are ten sangharamas, which are in ruins and deserted; the priests are about 300; they study the Little Vehicle. There are fifty deva-temples, and the number of heretics is enormous.

In the city, within an old palace, there is a large vihara about 60 feet high; in it is a figure of Buddha carved out of sandalwood, above which is a stone canopy. It is the work of the King Udayana (Wutuoyanna). By its spiritual qualities (or ‘between its spiritual marks’) it produces a divine light, which from time to time shines forth. The princes of various countries have used their power to carry off this statue, but although many men have tried, not all the number could move it. They therefore worship copies of it, and they pretend that the likeness is a true one, and this is the original of all such figures.

When Tathagata first arrived at complete enlightenment, he ascended up to heaven to preach the Law for the benefit of his mother, and for three months remained absent. This king (i.e. Udayana), thinking of him with affection, desired to have an image of his person; therefore he asked Maudgalyayanaputra, by his spiritual power, to transport an artist to the heavenly mansions to observe the excellent marks of Buddha’s body, and carve a sandalwood ^[i.236] statue. When Tathagata returned from the heavenly palace, the carved figure of sandalwood rose and saluted the Lord of the World. The Lord then graciously addressed it and said, “The work expected from you is to toil in the conversion of heretics, and to lead in the way of religion future ages.”

About 100 paces to the east of the vihara are the signs of the walking and sitting of the Four Former Buddhas. By the side of this, and not far off, is a well used by Tathagata, and a bathing-house. The well still has water in it, but the house has long been destroyed.

Within the city, at the southeast angle of it is an old habitation, the ruins of which only exist. This is the house of Ghoshira (Jushiluo) the Nobleman. In the middle is a vihara of Buddha, and a stupa, containing hair and nail relics. There are also ruins of Tathagata’s bathing-house.

Not far to the southeast of the city is an old sangharama. This was formerly the place where Ghoshira the Nobleman had a garden, In it is a stupa built by Ashoka-raja, about 200 feet high; here Tathagata for several years preached the law. By the side of this stupa are traces of the Four Past Buddhas, where they sat down and walked. Here again is a stupa containing hair and nail relics of Tathagata.

To the southeast of the sangharama, on the top of a double-storied tower, is an old brick chamber where Vasubandhu-bodhisattva dwelt. In this chamber he composed the Vidyamatrasiddhi Shastra ( Weishilun), intended to refute the principles of the Little Vehicle and confound the heretics.

To the east of the sangharama, and in the middle of anamra grove, is an old foundation wall; this was the place ^[i.237] where Asanga-bodhisattva composed the shastra called Xianyangshengjiao.

To the southwest of the city 8 or 9 li is a stone dwelling of a venomous naga. Having subdued this dragon, Tathagata left here his shadow; but though this is a tradition of the place, there is no vestige of the shadow visible.

By the side of it is a stupa built by Ashoka-raja, about 200 feet high. Near this are marks where Tathagata walked to and fro, and also a hair and nail stupa. The disciples who are afflicted with disease, by praying here mostly are cured.

The Law of Shakya becoming extinct, this will be the very last country in which it will survive; therefore from the highest to the lowest all who enter the borders of this country are deeply affected, even to tears, ere they return.

To the northeast of the naga dwelling is a great forest, after going about 700 li through which, we cross the Ganges, and going northward we arrive at the town of Kashapura (Jiashebuluo). This town is about 10 li in circuit; the inhabitants are rich and well-to-do (‘happy’).

By the side of the city is an old sangharama, of which the foundation walls alone exist. This was where Dharmapala -bodhisattva refuted the arguments of the heretics.

A former king of this country, being partial to the teaching of heresy, wished to overthrow the Law of Buddha, while he showed the greatest respect to the unbelievers. One day he summoned from among the heretics a Master of Shastras, extremely learned and of superior talents, who clearly understood the abstruse doctrines (of religion). He had composed a work of heresy in a thousand shlokas, consisting of thirty-two thousand words. In this work he contradicted and slandered the Law of Buddha, and represented his own school as orthodox. Whereupon (the king) ^[i.238] convoked the body of the (Buddhist) priests, and ordered them to discuss the question under dispute, adding that if the heretics were victorious he would destroy the Law of Buddha, but that if the priests did not suffer defeat he would cut out his tongue as proof of the acknowledgment of his fault. At this time the company of the priests being afraid they would be defeated, assembled for consultation, and said, “The Sun of wisdom having set, the bridge of the law is about to fall. The king is partial to the heretics; how can we hope to prevail against them? Things have arrived at a difficult point; is there any expedient to be found in the circumstances, as a way of escape?” The assembly remained silent, and no one stood up to suggest any plan.

Dharmapala-bodhisattva, although young in years, had acquired a wide renown for penetration and wisdom, and the reputation of his noble character was far spread. He was now in the assembly, and standing up, with encouraging words addressed them thus: “Ignorant though I am, yet I request permission to say a few words. Verily I am ready to answer immediately to the king’s summons. If by my lofty argument (‘discourse’) I obtain the victory, this will prove spiritual protection; but if I fail in the subtle part of the argument, this will be attributable to my youth. In either case there will be an escape, so that the law and the priesthood will suffer no loss.” They said, “We agree to your proposition,” and they voted that he should respond to the king’s summons. Forthwith he ascended the pulpit.

Then the heretical teacher began to lay down his captious principles, and to maintain or oppose the sense of the words and arguments used. At last, having fully ^[i.239] explained his own position, he waited for the opposite side to speak.

Dharmapala-bodhisattva, accepting his words, said with a smile, “I am conqueror! I will show how he uses false arguments in advocating his heretical doctrines, how his sentences are confused in urging his false teaching.”

The opponent, with some emotion, said, “Sir, he not high-minded! If you can expose my words you will be the conqueror, but first take my text fairly and explain its meaning.” Then Dharmapala, with modulated voice, followed the principles of his text (‘thesis’), the words and the argument, without a mistake or change of expression.

When the heretic had heard the whole, he was ready to cut out his tongue; but Dharmapala said, “It is not by cutting out your tongue you show repentance. Change your principles—that is repentance!” Immediately he explained the Law for his sake; his heart believed it and his mind embraced the truth. The king gave up his heresy and profoundly respected the Law of Buddha (‘orthodox law’).

By the side of this place is a stupa built by Ashoka-raja; the walls are broken down, but it is yet 200 feet or so in height. Here Buddha in old days declared the law for six months; by the side of it are traces where he walked. There is also a hair and nail stupa.

Going north from this 170 or li,we come to the Kingdom of Vishakha (Bisuojia).

6. Bisuojia (Vishakha)

This kingdom is about 4000 li in circuit, and the capital about 16 li round. The country produces abundance of cereals, and is rich in flowers and fruits. The climate is soft and agreeable. The people are pure and honest. They are very diligent in study, and seek to gain merit (by doing good) without relaxation. There are 20 sangharamas and about 3000 priests, who study the Little Vehicle according ^[i.240] to the Sammatiya School. There are about fifty deva-temples and very many heretics.

To the south of the city, on the left of the road, is a largesangharama; this is where the Arhat Devasharma wrote the Vijnanakaya Shastra (Shishenlun), in which he defends the position that there is no “I” as an individual. The Arhat Gopa (Qubo) composed also in this place the Shengjiaoyaoshilun, in which he defends the position that there is an “I” as an individual. These doctrines excited much controversial discussion. Again, in this place Dharmapala -bodhisattva during seven days defeated a hundred doctors belonging to the Little Vehicle.

By the side of the sangharama is a stupa about 200 feet high, which was built by Ashoka-raja. Here Tathagata in old days preached during six years, and occupied himself while so doing in guiding and converting men. By the side of this stupa is a wonderful tree that is 6 or 7 feet high. Through many years it has remained just the same, without increase or decrease. Formerly when Tathagata had cleansed his teeth, he threw away in this place the small piece of twig he had used. It took root, and produced the exuberant foliage that remains to the present time. The heretics and Brahmans have frequently come together and cut it down, but it grows again as before.

Not far from this spot are traces where the Four Past Buddhas sat and walked. There is also a nail and hair stupa. Sacred buildings here follow one another in succession; the woods, and lakes reflecting their shadows, are seen everywhere.

Going from this northeast 500 li or so, we come to the kingdom of Shravasti (Shiluofaxidi).