Xuanzang • Xiyu ji

^[ii.1-43]

Book Six – Four Countries

1. Shi-luo-fa-xi-di (Śrāvastī) • 2. Jie-bi-luo-fa-su-du (Kapilavastu) • 3. Lan-mo (Rāmagrāma) • 4. Ju-shi-na-jie-luo (Kuśinagara)

1. Shi-luo-fa-xi-di (Śrāvastī)

^[ii.1] The kingdom of Śrāvastī (Shi-luo-fa-xi-di) is about 6,000 li in circuit. The chief town is deserted and ruined. There is no record as to its exact limits (‘area’). The ruins of the walls encompassing the royal precincts give a circuit ^[ii.2] of about 20 li. Though mostly in ruins, still there are a few inhabitants. Cereals grow in great abundance; the climate is soft and agreeable, the manners of the people are honest and pure. They apply themselves to learning, and love religion (‘merit’). There are several hundreds of saṅghārāmas, mostly in ruin, with very few religious followers, who study the books of the Saṁmatīya (Zheng-liang-bu) School. There are 100 dēva temples with very many heretics. When Tathāgata was in the world, this was the capital of the country governed by Prasenajita-rāja (Bo-luo-xi-na-shi-duo-wang).

Within the old precincts of the royal city are some ancient foundations; these are the remains of the palace of King Prasenajita (Sheng-jun).

From this not far to the east is a ruinous foundation, above which is built a small stūpa; these ruins represent the Great Hall of the Law,4 which King Prasenajita built for Buddha. By the side of this hall, not far from it, above the ruins a stūpa is built. This is where stood the vihāra which King Prasenajita built for Prajapati bhikshuṇī, the maternal aunt of Buddha.

^[ii.3] Still east of this is a stūpa to: record the site of the house of Sudatta (Shan-shi).

By the side of the house of Sudatta is a great stūpa. This is the place where the Angulimalya (Yang-ju-li-mo-luo) gave up his heresy. The Angulimalyas are the unlucky caste (‘criminals’) of Sravasti. They kill everything that lives and, maddening themselves, they murder men in the towns and country, and make chaplets for the head of their fingers, The man in question wished to kill his mother to complete the number of fingers, when the Lord of the World (Buddha), moved by pity, went to him, to convert him. Beholding the Lord from far, the Angulimalya rejoicing said, “Now I shall be born in heaven; our former teacher declared that whoever injures a Buddha or kills his mother, ought to be born in the Brahmā Heaven.”

Addressing his mother, he said, “Old woman! I will leave you for a time till I have killed that great Śramaṇ.” Then taking a knife, he went to attack the Lord. On this Tathāgata stepped slowly as he went, while the Angulimalya rushed at him without slacking his pace.

The Lord of the World addressing him said, “Why do you persevere in your evil purpose and give up the better feelings of your nature and foster the source of evil?” The Angulimalya, hearing these words, understood the wickedness of his conduct, and on that paid reverence to Buddha, and sought permission to enter the law (i.e. the religious profession of Buddha), and having persevered with ^[ii.4] diligence in his religious progress, he obtained the fruit of an arhat.

To the south of the city 5 or 6 li is the Jetavana. This is where Anathapindada (Ji-gu-du) (otherwise called) Sudatta, the chief minister of Prasenajita-rāja, built for Buddha a vihāra. There was a saṅghārāma here formerly, but now all is in ruins (‘desert’).

On the left and right of the eastern gate has been built a pillar about 70 feet high; on the left-hand pillar is engraved on the base a wheel; on the right-hand pillar the figure of an ox is on the top. Both columns were erected by Aśōka-rāja. The residences (of the priests) are wholly destroyed; the foundations only remain, with the exception of one solitary brick building, which stands alone in the midst of the ruins, and contains an image of Buddha.

Formerly, when Tathāgata ascended into the Trayastrimsas heaven to preach for the benefit of his mother, Prasenajita-rāja, having heard that the king Udayana had caused a sandalwood figure of Buddha to be carved, also caused this image to be made.

The nobleman Sudatta was a man of “humanity” and talent. He had amassed great wealth, and was liberal in its distribution. He succored the needy and destitute, and had compassion on the orphan and helped the aged. During his lifetime they called him Anathapindada (Ji-gu-du, ‘friend of the orphan’) on account of his virtue. He, hearing of the religious merit of Buddha, conceived a ^[ii.5] deep reverence for him, and vowed to build a vihāra for him. He therefore asked Buddha to condescend to come to receive it. The Lord of the World commanded Śāriputra (She-li-zi) to accompany him and aid by his counsel. Considering the garden of Jeta (Shi-duo-yuan), the prince, to be a proper site on account of its pleasant and upland position, they agreed to go to the prince to make known the circumstances of the case. The prince in a jeering way said, “If you can cover the ground with gold (pieces) I will sell it (‘you can buy it’).”

Sudatta, hearing it, was rejoiced. He immediately opened his treasuries, with a view to comply with the agreement, and cover the ground. There was yet a little space not filled. The prince asked him to desist, but he said, “The field of Buddha is true; I must plant good seed in it.” Then on the vacant spot of ground he raised a vihāra.

The Lord of the World forthwith addressed Ānanda and said, “The ground of the garden is what Sudatta has bought; the trees are given by Jeta. Both of them, similarly minded, have acquired the utmost merit. From this time forth let the place be called the grove of Jeta (Shi-duo) and the garden of Anathapindada (Ji-gu-du).”

To the northeast of the garden of Anathapindada (Ji-gu-du) is a stūpa. This is the place where Tathāgata washed with water the sick bhikshu. Formerly, when Buddha was in the world, there was a sick bhikshu (Bi-chu), who, cherishing his sorrow, lived apart by himself in a ^[ii.6] solitary place. The Lord of the World seeing him, inquired, “What is your affliction, living thus by yourself?” He answered, “My natural disposition being a careless one and an idle one, I had no patience to look on a man sick (‘to attend on the side’), and now when I am entangled in sickness there is nobody to look on me (‘attend to me’)” Tathāgata, moved with pity thereat, addressed him and said, “My son! I will look on you!” and then touching him, as he bent down, with his hand, lo! the sickness was immediately healed; then leading him forth to the outside of the door, he spread’ a fresh mat for him and himself, washed his body and changed his clothes for new ones.

Then Buddha addressed the bhikshu, “From this time be diligent and exert yourself.” Hearing this, he repented of his idleness, was moved by gratitude, and, filled with joy, he followed him.

To the northwest of the garden of Anathapindada is a little stūpa. This is the place where Mudgalaputra (Mo-te-qie-luo-zi) vainly exerted his spiritual power in order to lift the girdle (sasli) of Śāriputra (She-li-zi). Formerly, when Buddha was residing near Lake Anavatapta (Wu-re-nao), in the midst of an assembly of men and dēvas, only Śāriputra (She-li-zi) was absent (‘had not time to join the assembly’). Then Buddha summoned Mudgalaputra, and bade him go and command him to attend. Mudgalaputra accordingly went.

Śāriputra was at the time engaged in repairing his religious vestments. Mudgalaputra addressing him said, “The Lord, who is now dwelling beside the Anavatapta lake, has ordered me to summon you.”

Śāriputra said, “Wait a minute, till I have finished repairing my garment, and then I will go with you.” ^[ii.7] Mudgalaputra said, “If you do not come quickly, I will exert my spiritual power, and carry both you and your house to the great assembly.”

Then Śāriputra, loosing his sash, threw it on the ground and said, “If you can lift this sash, then perhaps my body will move (or, then I will start).” Mudgalaputra exerted all his spiritual power to raise the sash, yet it moved not. Then the earth trembled in consequence. On returning by his spiritual power of locomotion to the place where Buddha was, he found Śāriputra already arrived and sitting in the assembly. Mudgalaputra sighing said, “Now then I have learned that the power of working miracles is not equal to the power of wisdom.”

Not far from the stūpa just named is a well. Tathāgata, when in the world, drew from this well for his personal use. By the side of it is a stūpa which was built by Aśōka-rāja; in it are some śarīras of Tathāgata; here also are spots where there are traces of walking to and fro and preaching the law. To commemorate both these circumstances, (the king) erected a pillar and built the stūpa. A mysterious sense of awe surrounds the precincts of the place; many miracles are manifested also. Sometimes heavenly music is heard, at other times divine odors are perceived. The lucky (‘happy’) presages (or, ‘the omens that indicate religious merit’) would be difficult to recount in full.

Not far behind the saṅghārāma (of Andthapindada) is the place where the Brahmachārins killed a courtesan, in order to lay the charge of murdering her on Buddha (‘in order to slander him’). Now Tathāgata was possessed of the tenfold powers, without fear, perfectly wise, honored ^[ii.8] by men and dēvas, reverenced by saints and sages; then the heretics consulting together said, “We must devise some evil about him, that we may slander him before the congregation.” Accordingly they allured and bribed this courtesan to come, as it were, to hear Buddha preach, and then, the congregation having knowledge of the fact of her presence, they (the heretics) took her and secretly killed her and buried her body beside a tree, and then, pretending to be affected with resentment, they acquainted the king (with the fact of the woman’s death). The king ordered search to be made, and the body was found in the Jetavana. Then the heretics with a loud voice said, “This great Śramaṇa Gautama is ever preaching about moral duty and about patience (‘forbearance’), but now having had secret correspondence with this woman, he has killed her so as to stop her mouth; but now, in the presence of adultery and murder, what room is there for morality and continence?” The dēvas then in the sky joined together their voices and chanted, “This is a slander of the infamous heretics.”

To the east of the saṅghārāma 100 paces or so is a large and deep ditch; this is where Devadatta, having plotted to kill Buddha with some poisonous medicine, fell down into hell. Devadatta was the son of Dronodana-rāja (Hu-(fan)-wang). Having applied himself for twelve years with earnestness, he was able to recite 80,000 (verses) from the treasury of the Law. Afterwards, prompted by covetousness, he wished to acquire the divine (‘supernatural’) faculties. Associating himself with evil companions, they consulted together, and he spoke thus: “I possess thirty marks (of a Buddha), not much less than Buddha himself; a great ^[ii.9] company of followers surround me; in what respect do I differ from Tathāgata?” Having thought thus, he forthwith tried to put a stumbling-block in the way of the disciples, but Śāriputra and Mudgalaputra, obedient to Buddha’s behest, and endowed with the spiritual power of Buddha himself, preached the law exhorting the disciples to re-union. Then Devadatta, not giving up his evil designs, wickedly placed some poison under his nails, designing to kill Buddha when he was paying him homage. For the purpose of executing this design he came from a long distance to this spot, but the earth opening, he went down alive into hell.

To the south of this again there is a great ditch, where Kukali the bhikshuṇī slandered Tathāgata, and went down alive into hell.

To the south of the Kukali Ditch about 800 paces is a large and deep ditch. Chanscha, the daughter of a Brāhmaṇ, calumniated Tathāgata, and here went down alive into hell. Buddha was preaching, for the sake of dēvas and men, the excellent doctrines of the Law, when a female follower of the heretics, seeing from afar the Lord of the World surrounded by a great congregation who venerated and reverenced him, thought thus with herself, “I will this very day destroy the good name of this Gautama, in order that my teacher may alone enjoy a wide reputation.” Then tying a piece of wood next her person, she went to the garden of Anathapindada, and in the midst of the great congregation she cried with a loud voice and said, “This preacher of yours has had private intercourse with me, and I bear his child in my womb, the offspring of the Śākya tribe.” The heretics all believed it, but the prudent knew it was a slander. At this time, Śakra the Dēva-rāja, wishing to dissipate all doubt about the matter, took the form of a ^[ii.10] white rat, and nibbled through the bandage that fastened the (wooden) pillow to her person. Having done so, it fell down to the ground with a great noise, which startled the assembly. Then the people, witnessing this event, were filled with increased joy; and one in the crowd picking up the wooden bolster, held it up and showed it to the woman, saying, “Is this your child, thou bad one?” Then the earth opened of itself, and she went down whole into the lowest hell of Avichi, and received her due punishment.

These three ditches are unfathomable in their depth; when the floods of summer and autumn fill all the lakes and ponds with water, these deep caverns show no signs of the water standing in them.

East of the saṅghārāma 60 or 70 paces is a vihāra about 60 feet high. There is in it a figure of Buddha looking to the east in a sitting posture. When Tathāgata was in the world in old days, he discussed here with the heretics. Farther east is a dēva temple of equal size with the vihāra. When the Sun is rising, the dēva temple does not cast its shade on the vihāra, but when it is setting, the vihāra obscures the dēva temple.

Three or four li to the east of the vihāra “which covers with its shadow” is a stūpa. This is where Śāriputra discussed with the heretics. When Sudatta first bought the garden of the Prince Jeta for the purpose of building a vihāra for Buddha, then Śāriputra accompanied the nobleman to inspect and assist the plan. On this occasion six masters of the heretics sought to deprive him of his spiritual power. Śāriputra, as occasion offered, brought them to reason and subdued them. There is a vihāra by the side, in front of which is built a stūpa; this is where Tathāgata defeated the heretics and acceded to the request of Visakha. 


^[ii.11] On the south of the stūpa erected on the spot -where Buddha acceded to Visakha’s request is the place where Virudhaka-rāja, having raised an army to destroy the family of the Śākyas, on seeing Buddha dispersed his soldiers. After King Virudhaka had succeeded to the throne, stirred up to hatred by his former disgrace, he equipped an army and moved forward with a great force. The summer heat being ended and everything arranged, he commanded an advance. At this time a bhikshu, having heard of it, told Buddha; on this the Lord of the World was sitting beneath a withered tree; Virudhaka-rāja, seeing him thus seated, some way off alighted from his chariot and paid him reverence, then as he stood up he said, “There are plenty of green and umbrageous trees; why do you not sit beneath one of these, instead of under this withered one with dried leaves, where you walk and sit?” The Lord said, “My honorable tribe is like branches and leaves; these being about to perish, what shade can there be for one belonging to it?” The king said, “The Lord of the World by his honorable regard for his family is able to turn my chariot.” Then looking at him with emotion, he disbanded his army and returned to his country.

By the side of this place is a stūpa; this is the spot where the Śākya maidens were slaughtered. Virudhaka-rāja having destroyed the Śākyas, in celebration of his victory, took 500 of the Śākya maidens for his harem. The girls, filled with hatred and rage, said they would never obey the king, and reviled the king and his household. The king, hearing of it, was filled with rage, and ordered them all to be slaughtered. Then the officers, obedient to the king’s orders, cut off their hands and feet, and cast them into a ditch. Then all the Śākya maidens, nursing their grief, invoked Buddha. The Lord ^[ii.12] by his sacred power of insight haying beheld their pain and agony, bade a bhikshu take his garment and go to preach the most profound doctrine to the Śākya girls, viz., on the bonds of the Five Desires, the misery of transmigration in the evil ways, the pain of separation between loved ones, and the long period (‘distance’) of birth and death. Then the Śākya maidens, having heard the instructions of Buddha, put away the defilement of sense, removed all pollutions, and obtained the purity of the eyes of the Law; then they died and were all born in heaven. Then Śakra the Dēva-rāja, taking the form of a Brāhmaṇ, collected their bones and burnt them. Men of succeeding years have kept this record.

By the side of the stūpa commemorating the slaughter of the Śākyas, and not far from it, is a great lake which has dried up. This is where Virudhaka-rāja went down bodily into hell. The world-honored one having seen the Śākya maidens, went back to the Jestavana, and there told the bhikshus, “Now is King Virudhaka’s end come; after seven days’ interval a fire will come forth to burn up the king.” The king, hearing the prediction, was very frightened and alarmed. On the seventh day he was rejoiced that no harm had come and, in order to gratify himself, he ordered the women of his palace to go to the lake, and there he sported with them on its shores, strolling here and there with music and drinking. Still, however, he feared lest fire should burst out. Suddenly, while he was on the pure waters of the lake, the waves divided, and names burst forth and consumed the little boat in which he was, and the king himself went down bodily into the lowest hell, there to suffer torments.

To the northwest of the saṅghārāma 3 or 4 li, we come to the Forest of Aptanetravana (‘obtaining-sight’) where are vestiges of Tathāgata, who walked here for exercise, and the place where various holy persons have engaged in profound meditation. In all these places they have erected posts with inscriptions or else stūpas.

^[ii.13] Formerly there was in this country a band of 500 robbers, who roamed about through the towns and villages and pillaged the border of the country. Prasenajita-rāja having seized them all, caused their eyes to be put out and abandoned them in the midst of a dark forest. The robbers, racked with pain, sought compassion as they invoked Buddha. At this time Tathāgata was in the vihāra of the Jestavana and, hearing their piteous cries (i.e., by his spiritual power), he was moved to compassion, and caused a soft wind to blow gently from the Snowy Mountains, and bring with it some medicinal (leaves?) which filled up the cavity of their eye-sockets. They immediately recovered their sight, and lo! the Lord of the World was standing before them. Arriving at the heart of wisdom, they rejoiced and worshipped. Fixing their walking-staves in the ground, they departed. This was how they took root and grew.

To the northwest of the capital 16 li or so, there is an old town. In the Bhadra-kalpa when men lived to 20,000 years, this was the town in which Kāśyapa Buddha was born. To the south of the town there is a stūpa. This is the place where he first met his father after arriving at enlightenment. To the north of the town is a stūpa, which contains relics of the entire body of Kāśyapa Buddha. Both these were built by Aśōka-rāja. From this point going southeast 500 li or so, we come to the country of Kapilavastu (Kie-pilo-fa-sse-ti).

2. Jie-bi-luo-fa-su-du (Kapilavastu)

This country is about 4000 li in circuit. There are ^[ii.14] some ten desert cities in this country, wholly desolate and ruined. The capital is overthrown and in ruins. Its circuit cannot be accurately measured. The royal precincts within the city measure some 14 or 15 li round. They were all built of brick. The foundation walls are still strong and high. It has been long deserted. The peopled villages are few and waste.

There is no supreme ruler; each of the towns appoints its own ruler. The ground is rich and fertile, and is cultivated according to the regular season. The climate iis uniform, the manners of the people soft and obliging. There are 1000 or more ruined saṅghārāmas remaining; by the side of the royal precincts there is still a saṅghārāma with about 3000 (read 30) followers in it, who study the Little Vehicle of the Saṁmatīya School.

There are a couple of dēva temples, in which various sectaries worship (‘live’). Within the royal precincts are some ruined foundation walls; these are the remains of the proper palace of Suddhodana-rāja; above is built a vihāra in which is a statue of the king. Not far from this is a ruined foundation, which represents the sleeping ^[ii.15] palace of Mahamaya, the queen. Above this they have erected a vihāra in which is a figure of the queen.

By the side of this is a vihāra; this is where Bohisattva descended spiritually into the womb of his mother. There is a representation of this scene drawn in the vihāra. The Mahasthavira school say that Bōdhisattva was conceived on the 30th night of the month Uttarashadha (Wa-da-luo-sha-tu). This is the 15th day of the 5th month (with us). The other schools fix the event on the 23rd day of the same month. This would be the 8th day of the 5th month (with us).

To the northeast of the Palace of the Spiritual Conception is a stūpa; this is the place where Asita the ṛĭshi prognosticated the fortune (‘took the horoscope or signs of’) the royal prince. On the day when the Bōdhisattva was born there was a gathering (‘a succession’) of lucky indications. Then Suddhodana-rāja summoned all the soothsayers, and addressing them said, “With respect to this child, what are the fortunate and what the evil (signs)? As it is right, so do you clearly answer me.” In reply they said, “According to the record of the former saints the signs are especially fortunate. If he remains in secular life he will be a Chakravartin monarch; if he leaves his home he will become a Buddha.”

^[ii.16] At this time the Ṛĭshi Asita, coming from afar, stood before the door, and requested to see the king. The king, overjoyed, went forth to meet and reverence him, and requested him to be seated on a precious chair; then addressing him he said, “It is not without an object that the Great Ṛĭshi has condescended to visit me this day.” The ṛĭshi said, “I was quietly resting (or ‘observing the summer rest’) in the palace of the dēvas, when I suddenly saw the multitude of the dēvas dancing together for joy’ I forthwith asked why they rejoiced in this extravagant way, on which they said, “Great Ṛĭshi, you should know that to-day is born in Jambudvīpa, of Maya, the first queen of Suddhodana-rāja of the Śākya line, a royal son, who shall attain the complete enlightenment of sambōdhi, and become all-wise.’ Hearing this, I have come accordingly to behold the child; alas, that my age should prevent me awaiting the holy fruit!”

At the south gate of the city is a stūpa. This is where the royal prince, when contending with the Śākya princes, cast the elephant away. The royal prince, having contended in the public competition (of arts and athletic exercises), was left entirely alone (‘without peer’) among them all, (or, ‘in every exercise’). And now the ^[ii.17] Mahārāja Suddhodana, after receiving congratulations (or ‘congratulating him’), was about to go back to the city.

At this time the coachman was leading out the elephant and just about to leave the city. Devadatta, confident as ever in his brute strength, was just entering the gate from without; forthwith he asked the coachman, “Who is going to ride on this gaily caparisoned elephant?” He said, “The royal prince is just about to return, therefore I am going to meet him.” Devadatta, in an excited manner, pulled the elephant down, and struck his forehead and kicked his belly, and left him lying senseless, blocking the way so that no one could pass. As they could not move him out of the way, the passers-by were stopped on their route. Nanda, coming afterwards, asked, “Who has killed the elephant?” They said, “It was Devadatta.” Forthwith he (Nanda) drew it on one side of the road. The prince-royal then coming, again asked, “Who has done the foul deed of killing the elephant?” They replied, “Devadatta killed it and blocked up the gate with it, and Nanda drew it on one side to clear the road.” The royal prince then lifted the elephant on high and threw it across the city moat; the elephant falling on the ground caused a deep and wide ditch; the people since then have commonly called it the Hastigarta (‘Fallen-Elephant’) Ditch.

By the side of this is a vihāra in which is a figure of the royal prince. By the side of this again is a vihāra; this was the sleeping apartment of the queen and the prince; in it is a likeness of Yasodhara, and (the child) ^[ii.18] Rahula. By the side of the queen’s chamber is a vihāra with a figure of a pupil receiving his lessons; this indicates the old foundation of the school-house of the royal prince.

At the southeast angle of the city is a vihāra in which is the figure of the royal prince riding a white and high-prancing horse; this was the place where he left the city. Outside each of the four gates of the city there is a vihāra in which there are respectively figures of an old man, a diseased man, a dead man, and a sraman. It was in these places the royal prince, on going his rounds, beheld the various indications, on which he received an increase of (religious) feeling, and deeper disgust at the world and its pleasures; and, filled with this conviction, he ordered his coachman to return and go home again.

To the south of the city going 50 li or so, we come to an old town where there is a stūpa. This is the place where Krakuchchhanda Buddha was born, during the Bhadra-kalpa when men lived to 60,000 years.

To the south of the city, not far, there is a stūpa; this is the place where, having arrived at complete enlightenment, he met his father. To the southeast of the city is a stūpa where are that Tathāgata’s relics (of his bequeathed body); before it is erected a stone pillar about 30 feet high, on the top of which is carved a lion. By its side (or ‘on its side’) is a ^[ii.19] record relating the circumstances of his nirvāṇa. It was erected by Aśōka-rāja.

To the northeast of the town of Krakuchchhanda Buddha, going about 30 li, we come to an old capital (or ‘great city) in which there is a stūpa. This is to commemorate the spot where, in the Bhadra-kalpa when men lived to the age of 40,000 years, Kanakamuni Buddha was born.

To the northeast of the city, not far, is a stūpa; it was here, having arrived at complete enlightenment, he met his father.

Farther north there is a stūpa containing the relics of his bequeathed body; in front of it is a stone pillar with a lion on the top, and about 20 feet high; on this is inscribed a record of the events connected with his nirvāṇa; this was built by Aśōka-rāja.

To the northeast of the city about 40 li is a stūpa. This is the spot where the prince sat in the shade of a tree to watch the plowing festival. Here he engaged in profound meditation and reached the condition of “absence of desire.” The king seeing the prince in the shade of the tree and engrossed in quiet contemplation, and observing that while the Sun’s rays shed their bright light around him, yet the shadow of the tree did not move, ^[ii.20] his heart, recognizing the spiritual character of the prince, was deeply reverent.

To the northwest of the capital there are several hundreds and thousands of stūpas, indicating the spot where the members of the Śākya tribe were slaughtered. Virudhaka-rāja having subdued the Śākya, and captured the members of their tribe to the number of 9990 myriads of people, then ordered them to be slaughtered. They piled their bodies like straw, and their blood was collected in lakes. The dēvas moved the hearts of men to collect their bones and bury them.

To the southwest of the place of massacre are four little stūpas. This is the place where the four Śākya withstood an army. When first Prasenajita became king, he sought an alliance by marriage with the Śākya. The Śākya despised him as not of their family, and so deceived him by giving him as a wife a child of a servant, whom they largely endowed. Prasenajita-rāja established her as his principal queen, and she brought forth in due time a son, who was called Virudhaka-rāja. And now Virudhaka was desirous to go to the family of his maternal uncles to pursue his studies under their direction. Having come to the south part of the city, he there saw a new preaching-hall, and there he stopped his chariot. The Śākyas hearing of it, forthwith drove him away, saying, “How dare you, base-born fellow, occupy this abode, an abode built by the Śākya, in appearance (or ‘intended for’) an abode of Buddha?”

After Virudhaka had succeeded to the throne he longed to revenge his former insult; he therefore raised an army ^[ii.21] and occupied this place with his troops, who took possession of the fields. Four men of the Śākyas who were engaged in ploughing between the watercourses52 immediately opposed the progress of the soldiers, and having scattered them, entered the town. Their clansmen, considering that their tribe was one in which there had been a long succession of universal monarchs, and that the honourable children of such righteous kings had dared to act cruelly and impetuously, and without patience to kill and slay, and so had brought disgrace on their family, drove them away from their home.

The four men, having been banished, went to the north among the Snowy Mountains; one became king of the country of Bamiyan, one of Udyana, one of Himatala, one of Sambi (Kauśāmbī?). They have transmitted their kingly authority from generation to generation without any interruption.

To the south of the city 3 or 4 li is a grove of nyagrodha trees in which is a stūpa built by Aśōka-rāja. This is the place where Śākya Tathāgata, having returned to his country after his enlightenment, met his father and preached the law. Suddhodana-rāja, knowing that Tathāgata had defeated Mara and was engaged in traveling about, leading people to the truth and converting them, was moved by a strong desire to see him, and considered how he could pay him the reverence due to him. He therefore sent a messenger to invite Tathāgata, saying, “Formerly you promised, when you had completed your purpose to become a Buddha, to return to your native place. These are your words still unperformed; now then ^[ii.22] is the time for you to condescend to visit me.” The messenger having come to the place where Buddha was, expressed to him the king’s desire (mind). Tathāgata in reply said, “After seven days I will return to my native place.” The messenger returning, acquainted the king with the news, on which Suddhodana-rāja ordered his subjects to prepare the way by watering and sweeping it, and to adorn the road with incense and flowers; and then, accompanied by his officers of state, he proceeded 40 li beyond the city, and there drew up his chariot to await his arrival. Then Tathāgata with a great multitude advanced; the eight Vajrapanis surrounded him as an escort, the four heavenly kings went before him; divine Śakra, with a multitude of dēvas belonging to the World of Desire (Kama-loka), took their place on the left hand; Brahmā-rāja with the dēvas of Bupa-loka accompanied him on the right. The Bhikshu priests walked in order behind, Buddha by himself, as the full Moon among the stars, stood in the midst; his supreme spiritual presence shook the three worlds, the brightness of his person exceeded that of the seven lights; and thus traversing the air he approached his native country. The king and ministers having reverenced him, again returned to the kingdom, and they located themselves in this nyagrodha grove.

By the side of the sahgharama, and not far from it, is a stūpa; this is the spot where Tathāgata sat beneath a great tree with his face to the east and received from his aunt a golden-tissued kashāya garment. A little farther on is another stūpa; this is the place where Tathāgata converted eight king’s sons and 500 Śākya.

Within the eastern gate of the city, on the left of the road, is a stūpa; this is where the Prince Siddartha practiced (athletic sports and competitive) arts.

^[ii.23] Outside the gate is the temple of lsvara-deva. In the temple is a figure of the seva made of stone, which has the appearance of rising in a bent position. This is the temple which the royal prince when an infant (in swaddling clothes) entered. King Suddhodana was returning from, the Lumbini (or Lavani, La-fa-ni) garden, after having gone to meet the prince. Passing by this temple the king said, “This temple is noted for its many spiritual exhibitions (‘miracles’). The Śākya children who here seek divine protection always obtain what they ask; we must take the royal prince to this place and offer up our worship.” At this time the nurse (‘foster-mother’), carrying the child in her arms, entered the temple; then the stone image raised itself and saluted the prince. When the prince left, the image again seated itself.

Outside the south gate of the city, on the left of the road, is a stūpa; it was here the royal prince contended with the Śākya in athletic sports (‘arts’) and pierced with his arrows the iron targets.

From this 30 li southeast is a small stūpa Here there is a fountain, the waters of which are as clear as a mirror. Here it was, during the athletic contest, that the ^[ii.24] arrow of the prince, after penetrating the targets, fell and buried itself up to the feather in the ground, causing a clear spring of water to flow forth. Common tradition has called this the Sarakupa (‘Arrow’) Fountain; persons who are sick by drinking the water of this spring are mostly restored to health; and so people coming from a distance taking back with them some of the mud (moist earth) of this place, and applying it to the part where they suffer pain, mostly recover from their ailments.

To the northeast of the arrow well about 80 or 90 li, we come to the Lumbini (Lavani) garden. Here is the bathing tank of the Śākyas, the water of which is bright and clear as a mirror, and the surface covered with a mixture of flowers. To the north of this 24 or 25 paces there is an Aśōka-flower tree, which is now decayed: this is the place where Bōdhisattva was born on the eighth day of the second half of the month called Vaisakha, which corresponds with us to the eighth day of the third month. The school of the Sthaviras (Shang-zo-bu) say it was on the fifteenth day of the second half of the same month, corresponding to the fifteenth day of the third month with us. East from this is a stūpa built by Aśōka-rāja, on the spot where the two dragons bathed the body of the prince. When Bōdhisattva was born, he walked without assistance in the direction of the four quarters, seven paces in each direction, and said, “I am the only lord in heaven and earth; from this time forth my births are finished.” Where his feet had trod there sprang up great lotus flowers. Moreover, two dragons sprang forth, and, fixed in the air, poured down the one a cold and the other a warm water stream from his mouth, to wash the prince. To the east of this stūpa are two fountains of pure ^[ii.25] water, by the side of which, have been built two stūpas. This is the place where two dragons appeared from the earth. When Bōdhisattva was born, the attendants and household relations hastened in every direction to find water for the use of the child. At this time two springs gurgled forth from the earth just before the queen, the one cold, the other warm, using which they bathed him.

To the south of this is a stūpa. This is the spot where Śakra the Dēva-rāja received Bōdhisattva in his arms. When Bōdhisattva was born, then Śakra the Dēva-rāja took him and wrapped him in an exquisite and divine robe.

Close to this there are four stūpas to denote the place where the four heavenly kings received Bōdhisattva in their arms. When Bōdhisattva was born from the right side of his mother, the four kings wrapped him in a golden-colored cotton vestment, and placing him on a golden slab (‘bench’) and bringing him to his mother, they said, “The queen may rejoice indeed at having given birth to such a fortunate child!” If the dēvas rejoiced at the event, how much more should men! By the side of these stūpas and not far from them is a great stone pillar, on the top of which is the figure of a horse, which was built by Aśōka-rāja. Afterwards, by the contrivance of a wicked dragon, it was broken off in the middle and fell to the ground. By the side of it is a little river which flows to the southeast. The people of the place call it the river of oil. This is the stream which the dēvas caused to appear as a pure and glistening pool for the queen, when she had brought forth her child, to wash and purify herself in. Now it is changed and become a river, the stream of which is still unctuous.

From this going east 300 li or so, across a wild and deserted jungle, we arrive at the kingdom of Lan-mo (Ramagrama).

3. Lan-mo (Ramagrama)

^[ii.26] The kingdom of Ramagrama has been waste and desolate for many years. There is no account of its extent. The towns are decayed and the inhabitants few.

To the southeast of the old capital (‘town’) there is a brick stūpa, in height less than 100 feet. Formerly, after the Nirvāṇa of Tathāgata, a previous king of this country having got a share of the śarīras of his body, returned home with them, and to honor these relics he built (this stūpa). Miraculous signs are here displayed, and a divine light from time to time shines around.

By the side of the stūpa is a clear lake (‘tank’). A dragon at certain periods comes forth and walks here and, changing his form and snake-like exterior, marches round the stūpa, turning to the right to pay it honor. The wild elephants come in herds, gather flowers, and scatter them here. Impelled by a mysterious power, they have continued to offer this service from the first till now. In former days, when Aśōka-rāja, dividing the relics, built stūpas, having opened the stūpas built by the kings of the seven countries, he proceeded to travel to this country, and put his hand to the work (viz., of opening this stūpa); the dragon, apprehending the desecration of the place, changed himself into the form of a Brāhmaṇ and going in front, he bowed down-before the elephant ^[ii.27] and said, “Mahārāja, your feelings are well affected to the law of Buddha, and you have largely planted (good seed) in the field of religious merit. I venture to ask you to detain your carriage awhile and condescend to visit my dwelling.” The king replied, “And where is your dwelling? Is it near at hand?” The Brāhmaṇ said, “I am the Nāga-rāja of this lake. As I have heard that the great king desires to build a superior field of merit, I have ventured to ask you to visit my abode.” The king, receiving this invitation, immediately entered the dragon precinct, and sitting there for some time, the nāga advanced towards him and said, “Because of my evil karma I have received this nāga body; by religious service to these śarīras of Buddha, I desire to atone for and efface my guilt. Oh, that the king would himself go and inspect the stūpa (or ‘the relics’) with a view to worship!” Aśōka-rāja having seen (the character of the place), was filled with fear, and said, “All these appliances for worship are unlike anything seen among men.” The nāga said, “If it be so, would that the king would not attempt to destroy the stūpa!” The king, seeing that he could not measure his power with that of the nāga, did not attempt to open the stūpa (to take out the relics). At the spot where the dragon came out of the lake is an inscription to the above effect.

Not far from the neighborhood of this stūpa is a saṅghārāma, with a very few priests attached to it. Their conduct is respectful and scrupulously correct; and one śrāmaṇēra manages the whole business of the society. When any priests come from distant regions, they entertain them with the greatest courtesy and liberality; during three days they keep them in their society, and offer them the four necessary things.

The old tradition is this: Formerly there were some bhikshus who agreed to come together from a distance, ^[ii.28] and to travel to worship this stūpa. They saw, when they had arrived, a herd of elephants coming and departing together. Some of them brought on their tusks shrubs (‘leaves and branches’), others with their trunks sprinkled water, some of them brought different flowers, and all offered worship (as they stood) to the stūpa. When the bhikshus saw this, they were moved with joy and deeply affected. Then one of them giving up his full orders (‘ordination’), vowed to remain here and offer his services continually (to the stūpa), and expressing his thoughts to the others, he said, “I indeed, considering these remarkable signs of abounding merit, count as nothing my own excessive labors during many years among the priests. This stūpa having some relics of Buddha, by the mysterious power of its sacred character draws together the herd of elephants, who water the earth around the bequeathed body (of the saint). It would be pleasant to finish the rest of my years in this place, and to obtain with the elephants the end (at which they aim).” They all replied, “This is an excellent design; as for ourselves, we are stained by our heavy (sins); our wisdom is not equal to the formation of such a design; but according to your opportunity look well to your own welfare, and cease not your efforts in this excellent purpose.”

Having departed from the rest, he again repeated his earnest vow, and with joy devoted himself to a solitary life during the rest of his days.

^[ii.29] On this he constructed for himself a led the rivulets so as to form a pool, and at their proper seasons gathered flowers, and watered and swept and garnished the stūpa. Thus during a succession of years he persevered without change of purpose or plan.

The kings of the neighboring countries, hearing the history, greatly honored him; gave up their wealth and treasure, and together founded the saṅghārāma. Then they requested (the śrāmaṇēra) to take charge of the affairs of the congregation; and from that time till now there has been no interruption in the original appointment, and a śrāmaṇēra has ever held the chief office in the monastery.

Eastward from this monastery, in the midst of a great forest, after going about 100 li, we come to a great stūpa built by Aśōka-rāja. This is the place where the prince-royal, after having passed from the city, put off his precious robes, loosed his necklace, and ordered his coachman to return home. The prince-royal in the middle of the night traversing the city, at early dawn arrived at this place, and then, heart and body bent on accomplishing his destiny, he said, “Here have I come out of the prison stocks. Here have I shaken off my chains.” This is the place where he left for the last time his harnessed horse, and taking the mani gem from his crown, he commanded his coachman, saying, “Take this gem, and, returning, say to my father the king, now I am going away, not in inconsiderate disobedience, but to banish lust, and to destroy the power of impermanence, and to stop all the leaks of existence.”

^[ii.30] Then Chandaka (Chan-duo-jia) replied, “What heart can I have to go back thus, with a horse without a rider?” The prince having persuaded him with gentle words, his mind was opened and he returned.

To the east of the stūpa where Chandaka returned is a jamba tree with leaves and branches fallen off but the trunk still upright. By the side of this is a little stūpa. This is the place where the prince exchanged his precious robe for one made of deerskin. The prince had cut off his hair and exchanged his lower garments, and although he had got rid of his collar of precious stones, yet there was one divine garment (still on his person). “This robe,” he said, “is greatly in excess (of my wants); how shall I change it away?” At this time a Suddhavasa-deva transformed himself into a hunter with robes of deerskin, and holding his bow and carrying his quiver. The prince, raising his garment, addressed him thus: “I am desirous to exchange garments with you. Oh, that you would assent!” The hunter said “Good!” The prince, loosing his upper garment, gave it to the hunter. The hunter having received it, resumed his dēva body, and holding the garment he had obtained, rose into the air and departed.

By the side of the stūpa commemorating this event, and not far from it, is a stūpa built by Aśōka-rāja. This is the spot where the prince had his head shaved. The prince taking a knife (‘sword’) from the hands of Chandaka, himself cut off his locks. Śakra the Dēva-rāja took the hair to his heavenly palace to offer it worship. At this time a Suddhavasa-deva, transforming himself into a barber, and holding his razor in his hand, advanced towards the prince. The latter hereupon addressed him, “Can you shave off the hair? Will you favor me by so doing to ^[ii.31] me?” The transformed dēva being so directed, accordingly shaved his head.

The time when the prince left the city and became a recluse is not quite fixed. Some say that Bōdhisattva was then nineteen years of age; others say he was twenty-nine, and that it was on the eighth day of the second half of the month Vaisakha, which corresponds to our fifteenth day of the third month.

To the southeast of the Head-Shaving Stūpa, in the middle of a desert, going 180 or 190 li, we come to a nyagrodha grove in which there is a stūpa about 30 feet high. Formerly, when Tathāgata had died and his remains had been divided, the Brāhmaṇs who had obtained none, came to the place of cremation, and taking the remnant of coals and cinders to their native country, built this stūpa over them, and offered their religious services to it. Since then wonderful signs have occurred in this place; sick persons who pray and worship here are mostly cured. By the side of the Ashes Stūpa is an old saṅghārāma, where there are traces of the Four Former Buddhas, who walked and sat there. On the right hand and left of this monastery there are several hundred stūpas, among which is one large one built by Aśōka-rāja; although it is mostly in ruins, yet its height is still about 100 feet. From this going northeast through a great forest, along a dangerous and difficult road, where wild oxen and herds of elephants and robbers and hunters cause incessant trouble to travelers, after leaving the forest we come to the kingdom of Kuśinagara (Ju-shi-na-jie-luo).

4. Ju-shi-na-jie-luo (Kuśinagara)

The capital of this country is in ruins, and its towns ^[ii.32] and villages waste and desolate. The brick foundation walls86 of the old capital are about 10 li in circuit. There are few inhabitants, and the avenues of the town are deserted and waste. At the northeast angle of the city gate is a stūpa which was built by Aśōka-rāja. This is the old house of Chun da (Zhun-tuo); in the middle of it is a well which was dug at the time when he was about to make his offering (to Buddha). Although it has overflown for years and months, the water is still pure and sweet.

To the northwest of the city 3 or 4 li, crossing the Ajitavati (A-shi-duo-fa-di) River, on the western bank, not far, we come to a grove of sala trees. The sala tree is like the huh tree, with a greenish white bark and leaves very glistening and smooth. In this wood are four trees of an unusual height, which indicate the place where Tathāgata died.

There is (here) a great brick vihāra, in which is a figure of the Nirvāṇa of Tathāgata. He is lying with his head to the north as if asleep. By the side of this vihāra is a stūpa built by Aśōka-rāja; although in a ruinous state, yet it is some 200 feet in height. Before it is a stone ^[ii.33] pillar to record the Nirvāṇa of Tathāgata; although there is an inscription on it, yet there is no date as to year or month.

According to the general tradition, Tathāgata was eighty years old when, on the 15th day of the second half of the month Vaisakha, he entered nirvāṇa. This corresponds to the 15th day of the 3rd month with us. But the Sarvāstivādins say that he died on the 8th day of the second half of the month Kartika, which is the same as the 8th day of the 9th month with us. The different schools calculate variously from the death of Buddha. Some say it is 1,200 years and more since then. Others say, 1,300 and more. Others say, 1,500 and more. Others say that 900 years have passed, but not 1,000 since the Nirvdna. By the side of the vihāra, and not far from it, is a stūpa. This denotes the place where Bōdhisattva, when practicing a religious life, was born as the king of a flock of kapinjala (chi, ‘pheasants’), and caused a fire to be put out. Formerly there was in this place a great and shady forest, where beasts and birds congregated and built their nests or dwelt in caves. Suddenly a fierce wind burst from every quarter, and a violent conflagration spread on every side. At this time there was a pheasant who, moved by pity and tenderness, hastened to plunge itself in a stream of pure water, and then flying up in thei air, shook the drops from its feathers (on the flames). Whereupon Śakra the Dēva-rāja, coming down, said (to the bird), “Why are you so foolish as to tire yourself, thus fluttering your wings? A great fire is raging, it is burning down the forest trees and the desert grass; what can such a tiny creature as you do to put it out?” The bird said, “And who are you?” He replied, “I am Śakra, King of ^[ii.34] Dēvas.” The bird answered, “Now Śakra, King of Dēvas, has great power of religious merit, and every wish he has he can gratify; to deliver from this calamity and avert the evil would be as easy as opening and shutting his hand. There can be no propriety in permitting this calamity to last. But the fire is burning fiercely on every side, there is no time for words.” And so saying he flew away again, and ascending up, sprinkled the water from his wings. Then the King of the Dēvas took the water in the hollow of his hand and poured it out on the forest and extinguished the fire; the smoke was cleared away and the living creatures saved. Therefore this stūpa is still called the Extinguishing-Fire Stūpa.

By the side of this, not far off, is a stūpa. On this spot Bōdhisattva, when practicing a religious life, being at that time a deer, saved (or ‘rescued’) living creatures. In very remote times this was a great forest; a fire burst out in the wild grass that grew in it. The birds and beasts were sorely distressed. Before them was the barrier of a swiftly flowing river. Behind them the calamity of the raging fire which barred their escape. There was no help for it but to plunge into the water, and there drowned, they perished. This deer, moved by pity, placed his body across the stream, which lashed his sides and broke his bones, while he strove with all his strength to rescue the drowning creatures. A worn-out hare corning to the bank, the deer with patience bearing his pain and fatigue, got him safely across, but his strength being now worn out, he was engulfed in the water and died. The dēvas collecting his bones raised this stūpa.

^[ii.35] To the west of this place, not far off, is a stūpa. This is where Subhadra (Shan-xian) died (‘entered nirvāṇa’). Subhadra was originally a Brāhmaṇ teacher. He was 120 years of age; being so old, he had acquired in consequence much wisdom. Hearing that Buddha was about to die, he came to the two (sala) trees, and asked Ānanda, saying, “ The Lord is about to die; pray let me ask him respecting some doubts I have, which still hamper me.” Ānanda replied, “The Lord is about to die; pray do not trouble him.” He said, “I hear that Buddha is difficult to meet in the world, and that the true law is difficult to hear. I have some grave doubts; there is no ground for fear.” On being invited, Subhadra at once entered, and first asked Buddha, “There are many different persons who call themselves masters, each having a different system of doctrine, and pretending therewith to guide the people. Is Gautama (Qiao-da-mo) able to fathom their doctrine?” Buddha said, “I know their doctrine thoroughly;” and then for Subhadra’s sake he preached the Law.

Subhadra having heard (the sermon), his mind, pure and faithful, found deliverance, and he asked to be received into the church, as a fully ordained disciple. Then Tathāgata addressed him saying, “Are you able to do so? Unbelievers and other sectaries who prepare themselves for a pure mode of life ought to pass a four years’ novitiate, to exhibit their conduct and test their disposition; if their characters and words be unexceptionable^[ii.36], then such persons may enter my profession; but in your case, while living among men, you have observed their discipline. There should be no difficulty, then, to prevent your full ordination?”

Subhadra said, “The Lord is very pitiful and very gracious, without any partiality. Is he then willing to forego in my case the four years of the threefold preparatory discipline?”

Buddha said, “As I before stated, this has been done while living among men.”

Then Subhadra, leaving his home immediately, took full orders as a priest. Then applying himself with all diligence, he vigorously disciplined both body and mind, and so being freed from all doubt, in the middle of the night (of Buddha’s Nirvāṇa), not long after (the interview), lie obtained the fruit, and became an arhat without any imperfection. Being thus perfected in purity, he could not bear to await Buddha’s death (Great Nirvāṇa?), but in the midst of the congregation, entering the Fire-Limit Samādhi (Agni-dhātu), and after displaying his spiritual capabilities, he first entered nirvāṇa. He was thus the very last convert of Tathāgata, and the first to enter nirvāṇa. This is the same as the hare who was last saved in the story that has just been told.

Beside (the Stūpa of) Subhadra’s Nirvāṇa is a stūpa; this is the place where the Vajrapani (Zhi-jin-gang) ^[ii.37] fell fainting on the earth. The great merciful Lord of the World, having, according to the condition of the persons concerned, finished his work of converting the world, entered on the joy of the nirvāṇa between the two sala trees; with his head to the north, he there lay asleep. The Mallas, with their diamond maces and divine though secret characteristics, seeing Buddha about to die, were deeply affected with pity, and cried, “Tathāgata is leaving us and entering the Great Nirvāṇa; thus are we without any refuge or protection to defend us; the poisonous arrow has deeply penetrated our vitals, and the fire of sorrow burns us up without remedy!” Then letting go their diamond clubs, they fell prostrate on the earth, and so remained for a long time. Then rising again, and deeply affected with compassion and love, they thus spoke together, “Who shall now provide us a boat to cross over the great sea of birth and death? Who shall light a lamp to guide us through the long night of ignorance?”

By the side where the diamond (mace-holders) fell to the earth is a stūpa. This is the place where for seven days after Buddha had died they offered religious offerings. When Tathāgata was about to die, a brilliant light shone everywhere; men and dēvas were assembled, and together showed their sorrow as they spoke thus one to the other, “Now the great Buddha, Lord of the World, is about to die, the happiness of men is gone, the world has no reliance.” Then Tathāgata, reposing on his right side upon the lion-bed, addressed the great congregation thus, “Say not Tathāgata has gone for ever (‘perished’), because he dies; the body of the Law endures for ever! Unchangeable is this! Put away all ^[ii.38] idleness, and without delay seek for emancipation (from the world).”

Then the bhikshus, sobbing and sighing with piteous grief, Aniruddha bade the bhikshus cease. “Grieve not thus,” he said, “lest the dēvas should deride.” Then all the Mallas (Mo-luo) having offered their offerings, desired to raise the golden coffin, and bring it to the place of cremation. Then Aniruddha addressed them all, and bade them stop, for the dēvas desired to offer their worship during seven days.

Then the dēvas (‘the heavenly host’), holding exquisite divine flowers, discoursed through space the praises of his sacred qualities, each in full sincerity of heart offering his sacrifice of worship.

By the side of the place where the coffin was detained is a stūpa; this is where the queen Mahamaya wept for Buddha.

Tathāgata having departed, and his body being laid in the coffin, then Aniruddha, ascending to the heavenly mansions, addressed the queen Maya and said, “The supremely holy Lord of Religion has now died!”

Maya having heard of it, suppressed her sobs, and with the body of dēvas came to the two sala trees. Seeing the saṅghāṭi robe, and the patra, and the religious staff, she embraced them as she recognized each, and then ceased awhile to act, till once again with loud accents she cried, “The happiness of men and gods is done! The world’s eyes put out! All things are desert, without a guide!”

^[ii.39] Then by the holy power of Tathāgata the golden coffin of itself opened; spreading abroad a glorious light, with hands conjoined, and sitting upright, he saluted his loving mother (and said), “You have come down from far; you who live so religiously need not be sad!”

Ānanda, suppressing his grief, inquired and said, “What shall I say hereafter when they question me?” In answer he rejoined, “(Say this), when Buddha had already died, his loving mother Maya, from the heavenly courts descending, came to the twin sala trees. Then Buddha, bent on teaching the irreverent among men, from out his golden coffin, with hands conjoined, for her sake, preached the law.”

To the north of the city, after crossing the river, and going 300 paces or so, there is a stūpa. This is the place where they burnt the body of Tathāgata. The earth is now of a blackish yellow, from a mixture of earth and charcoal. Whoever with true faith seeks here, and prays, is sure to find some relics of Tathāgata.

When Tathāgata died, men and dēvas, moved with love, prepared a coffin made of the Seven Precious Substances, and in a thousand napkins swathed his body; they spread both flowers and scents, they placed both canopies and coverings over it; then the host of Mallas raised the bier and forward marched, with others following and leading on. Passing the Golden River (Jin-he) to the north, they filled the coffin up with scented oil, and piled high up the odorous wood and kindled it. Then, after all was burnt, there were two napkins left—one that lay next the body, the other from the outside covering. Then they divided the śarīras for the world’s sake, the hair and nails alone remained untouched by fire. By the side of the place of cremation is a stūpa; here Tathāgata, ^[ii.40] for Kāśyapa’s sake, revealed his feet. When Tathāgata was in his golden coffin, and the oil poured on it and the wood piled up, the fire would not enkindle. When all the beholders were filled with fear and doubt, Aniruddha spoke, “We must await Kāśyapa.”

At this time Kāśyapa, with 500 followers from out the freest, came to Kuśinagara, and asked Ānanda saying, “Can I behold Tathāgata’s body?” Ānanda said, “Swathed in a thousand napkins, enclosed within a heavy coffin, with scented wood piled up, we are about to burn it.”

At this time Buddha caused his feet to come from out the coffin. Above (or ‘on’) the wheel sign, lo! there were different colored marks. Addressing Ānanda then, he said, “And what are these?” Answering he said, “When first he died the tears of men and gods, moved by pity, falling upon his feet, left these marks.

Then Kāśyapa worshipped and walked round the coffin uttering his praises. Then the scented wood caught fire of its own accord, and burnt the whole with a great conflagration.

When Tathāgata died he appeared three times from his coffin: first, when he put out his arm and asked Ananada, “(Have you) prepared the way?”; secondly, when he sat up and preached the Law for his mother’s sake; and thirdly, when he showed his feet to the great Kāśyapa.

By the side of the place where he showed his feet is a Mpa built by Aśōka-rāja. This is the place where the eight kings shared the relics. In front is built a stone pillar on which is written an account of this event.

When Buddha died, and after his cremation, the kings of the eight countries with their troops (four kinds of ^[ii.41] troops) sent a right-minded Brāhmaṇ (Drona) to address the Mallas of Kuśinagara, saying, “The guide of men and gods has died in this country; we have come from far to request a share of his relics.” The Mallas said, “Tathāgata has condescended to come to this land; the guide of the world is dead! The loving father of all that lives has gone! We ought to adore the relics of Buddha; your journey here has been in vain, you will not gain your end.” Then the great kings having sought humbly for them and failed, sent a, second message saying, “As you will not accede to our request, our troops are near.” Then the Brāhmaṇ addressing them said, “Reflect how the Lord, the great merciful, prepared religious merit by practicing patience; through successive ages his renown will last. Your desire now to try force is not right. Divide then the relics into eight portions, so that all may worship them. Why resort to arms?” The Mallas, obedient to these words, divided the relics into eight parts.

Then Śakra the Dēva-rāja said, “The dēvas also should have a share; dispute not their right.”

Anavatapta the nāga also, and Muchilinda (Wen-lin), and Elapatra (Yi-na-bo-da-luo) also, deliberated and said, “We ought not to be left without a bequest; if we seek it by force it will not be well for you!” The Brāhmaṇ said, “Dispute not so!” Then he divided the relics into three portions, one for the dēvas, one for the nāgas, and one remnant for the eight kingdoms among men. This addition of dēvas and nāgas in sharing the relics was a source of great sorrow to the kings of men.

^[ii.42] To the southwest of the Relic-Dividing Stūpa, going 200 li or so, we come to a great village; here lived a Brāhmaṇ of eminent wealth and celebrity, deeply learned in all pure literature, versed in the Five Vidyas, acquainted with the Three Piṭakas (‘Treasures’). By the side of his home he had built a priest’s house, and had used all his wealth to adorn it with magnificence. If by chance any priests in their travels stopped on their way, he asked them to halt, and used all his means to entertain them. They might stop one night, or even throughout seven days.

After this, Śaśāṅka-rāja having destroyed the religion of Buddha, the members of the priesthood were dispersed, and for many years driven away. The Brāhmaṇ nevertheless retained for them, through all, an undying regard. As he was walking he chanced to see a Śramaṇa, with thick eyebrows and shaven head, holding his staff, coming along. The Brāhmaṇ hurried up to him, and meeting him asked, “Whence come you?” and besought him to enter the priest’s abode and receive his charity. In the morning ha gave him some rice-milk (‘rice balls with milk’). The Śramaṇa, having taken a mouthful, thereupon returned it (i.e. the rest) to his alms-bowl with a great sigh. The Brāhmaṇ who supplied the food prostrating himself said, “Eminent sir (bhadanta), is there any reason why you should not remain with me one night? Is not the food agreeable?” The Śramaṇa graciously answering said, “I pity the feeble merit possessed by the world, but let me finish my meal and I will speak to you further.” After finishing his food he gathered up his robes as if to go. The Brāhmaṇ said, “Your reverence agreed to speak with me, why then are you silent?” The Śramaṇa said, “I have not forgotten; but to talk with you is irksome; and the circumstance is likely to create doubt, but yet I will tell you in ^[ii.43] brief. When I sighed, it was not on account of your offering of rice; for during many hundreds of years I have not tasted such food. When Tathāgata was living in the world I was a follower of his when he dwelt in the Venuvana-vihāra, near Kajagriha (Ho-lo-she-ki-li-hi); there it was, stooping down, I washed his patra in the pure stream of the river—there I filled his pitcher—there I gave him water for cleansing his mouth; but, alas, the milk you now offer is not like the sweet water of old! It is because the religious merit of dēvas and men has diminished that this is the case!” The Brāhmaṇ then said, “Is it possible that you yourself have ever seen Buddha?” The Śramaṇa replied, “Have you never heard of Rahula, Buddha’s own son? I am he! Because I desire to protect the true law I have not yet entered nirvāṇa.”

Having spoken thus he suddenly disappeared. Then the Brāhmaṇ swept and watered the chamber he had used, and placed there a figure of him, which he reverenced as though he were present.

Going 500 li through the great forest we come to the kingdom of Banaras (Po-luo-na-si).