Xuanzang • Xiyu ji
Book Seven – Five Countries
1. Poluonasi (Banaras) (Śrāvastī) • 2. Zhanzhu (Ghazipur) • 3. Feïsheli (Vaishali) • 4. Fulishi (Vrijji)• 5. Niboluo (Nepal)
1. Poluonasi (Banaras)
[ii.44]THIS country is about 4000 li in circuit. The capital borders (on its western side) the Ganges River. It is about 18 or 19 li in length and 5 or 6 li in breadth; its inner gates are like a small-toothed comb; it is densely populated. The families are very rich, and in the dwellings are objects of rare value. The disposition of the people is soft and humane, and they are earnestly given to study. They are mostly unbelievers, a few revere the Law of Buddha. The climate is soft, the crops abundant, the trees (‘fruit trees’) flourishing, and the underwood thick in every place. There are about thirty sangharamas and 3000 priests. They study the Little Vehicle according to the Sammatiya (Zhengliangbu) School. There are a hundred or so deva-temples with about 10,000 sectaries. They honor principally Mahesvara (Dazizai). Some cut their hair off, others tie their hair in a knot, and go [ii.45] naked, without clothes (Nirgranthas); they cover their bodies with ashes (Pushupatas), and by the practice of all sorts of austerities they seek to escape from birth and death.
In the capital there are twenty deva-temples, the towers and halls of which are of sculptured stone and carved wood. The foliage of trees combine to shade (the sites), while pure streams of water encircle them. The statue of the Deva Mahesvara, made of native-copper (toushi), is somewhat less than 100 feet high. Its appearance is grave and majestic, and appears as though really living.
To the northeast of the capital, on the western side of the Varana River, is a stupa built by Ashoka-raja (Wuyou). It is about 100 feet high; in front of it is a stone pillar; it is bright and shining as a mirror; its surface is glistening and smooth as ice, and on it can be constantly seen the figure of Buddha as a shadow.
To the northeast of the river Varana about 10 li or so, we come to the sangharama of Luye (‘Stag-Desert’). Its precincts are divided into eight portions (‘sections’) connected by a surrounding wall. The storied towers with projecting eaves and the balconies are of very superior work. There are fifteen hundred priests in this monastery who study the Little Vehicle according to the Sammatiya School. In the great enclosure is a vihara about 200 feet high; above the roof is a golden-covered figure of the amra ( yanmoluo, ‘mango’) fruit. The foundations of the building are of stone, and the stairs also, but the towers and niches [ii.46] are of brick. The niches are arranged on the four sides in a hundred successive lines, and in each niche is a golden figure of Buddha. In the middle of the vihara is a figure of Buddha made of native-copper (toushi). It is the size of life, and he is represented as turning the Wheel of the Law (‘preaching’).
To the southwest of the vihara is a stone stupa built by Ashoka-raja. Although the foundations have given way, there are still 100 feet or more of the wall remaining. In front of the building is a stone pillar about 70 feet high. The stone is altogether as bright as jade. It is glistening, and sparkles like light; and all those who pray fervently before it see from time to time, according to their petitions, figures with good or bad signs. It was here that Tathagata (Rulai), having arrived at enlightenment, began to turn the Wheel of the Law (‘to preach’).
By the side of this building and not far from it is a stupa. This is the spot where Ajnata Kaundinya (A-ruo-jiao-chen-ru) and the rest, seeing Bodhisattva giving up his austerities, no longer kept his company, but coming to this place, gave themselves up to meditation.
By the side of this is a stupa where five hundred Pratyeka- buddhas entered at the same time into nirvana. There are, moreover, three stupas where there are traces of the sitting and walking of the three former Buddhas.
By the side of this last place is a stupa. This is the spot where Maitreya-bodhisattva received assurance of his becoming a Buddha. In old days, when Tathagata was living in Rajagriha (Wangshe), on the Gridhrakuta [ii.47] mountain, lie spoke thus to the bhikshus: “In future years, when this country of Jambudvipa shall be at peace and rest, and the age of men shall amount to 80,000 years, there shall be a Brahman called Maitreya (Zici). His body shall be of the color of pure gold, bright and glistening and pure. Leaving his home, he will become a perfect Buddha, and preach the Threefold Law for the benefit of all creatures. Those who shall be saved are those who live, in whom the roots of merit have been planted through my bequeathed Law. These all conceiving in their minds a profound respect for the Three Precious Objects of worship, whether they be already professed disciples or not, whether they be obedient to the precepts or not, will all be led by the converting power (of his preaching) to acquire the fruit (of bodhi) and final deliverance. While declaring the Threefold Law for the conversion of those who have been influenced by my bequeathed Law, by this means also hereafter others will be converted.”
At this time Maitreya-bodhisattva (Meidaliye pusa) hearing this declaration of Buddha, rose from his seat and addressed Buddha thus: “May I indeed become that lord called Maitreya.” Then Tathagata spoke thus: “Be it so! You shall obtain this fruit (‘condition’), and as I have just [ii.48] explained, such shall be the power (‘influence’) of your teaching.”
To the west of this place there is a stupa. This is the spot where Shakya-bodhisattva (Shijia pusa) received an assurance (of becoming a Buddha). In the midst of the bhadra-kalpa when men’s years amounted to 20,000, Kashyapa Buddha (Jiaye fo) appeared in the world and moved the Wheel of the Excellent Law (i.e. preached the Law), opened out and changed the unclosed mind (of men), and declared this prediction to Prabhapala-bodhisattva (Huming pusa). “This bodhisattva in future ages, when the years of men shall have dwindled to 100 years, shall obtain the condition of a Buddha and be called Shakyamuni.”
Not far to the south of this spot are traces where the Four Buddhas of a bygone age walked for exercise. The length (of the promenade) is about fifty paces and the height of the steps (‘stepping spots’) about seven feet. It is composed of blue stones piled together. Above it is a figure of Tathagata in the attitude of walking. It is of a singular dignity and beauty. From the flesh-knot on the top of the head there flows wonderfully a braid of hair. Spiritual signs are plainly manifested and divine prodigies wrought with power (‘fineness,’ or ‘éclat’).
Within the precincts of the enclosure (of the sangharama) there are many sacred vestiges, with viharas and stupas several hundred in number. We have only named two or three of these, as it would be difficult to enter into details.
To the west of the sangharama enclosure is a clear lake of water about 200 paces in circuit; here Tathagata occasionally bathed himself. To the west of this is a great [ii.49] tank about 180 paces round; here Tathagata used to wash his begging-dish.
To the north of this is a lake about 150 paces round. Here Tathagata used to wash his robes. In each of these pools is a dragon who dwells within it. The water is deep and its taste sweet; it is pure and resplendent in appearance, and neither increases nor decreases. When men of a bad character bathe here, the kunibhiras (jinpiluo, ‘crocodiles’) come forth and kill many of them; but in case of the, reverential who wash here, they need fear nothing.
By the side of the pool where Tathagata washed his garments is a great square stone, on which are yet to be seen the trace-marks of his kashaya (jiasuo) robe. The bright lines of the tissue are of a minute and distinct character, as if carved on the stone. The faithful and pure frequently come to make their offerings here; but when the heretics and men of evil mind speak lightly of or insult the stone, the dragon-king inhabiting the pool causes the winds to rise and rain to fall. By the side of the lake, and not far off, is a stupa. This is where Bodhisattva, during his preparatory life, was born as a King of Elephants, provided with six tusks (chhadanta). A hunter, desirous to obtain the tusks, put on a robe in color like that of a religious ascetic, and taking his bow, awaited the arrival of his prey. The Elephant King, from respect to the kashaya robe, immediately broke off his tusks and gave them to the hunter.
By the side of this spot, and not far from it, is a stupa. It was here Bodhisattva, in his preparatory career, grieved to see that there was little politeness (‘reverence) among men, took the form of a bird, and joining himself to the [ii.50] company of a monkey and a white elephant, he asked them in this place, “Which of you saw first this nyagrodha (nijulü) tree?” Each having answered according to circumstances, he placed them according to their age. The good effects of this conduct spread itself little by little on every side; men were able to distinguish the high from the low, and the religious and lay people followed their example.
Not far from this, in a great forest, is a stupa. It was here that Devadatta and Bodhisattva, in years gone by, were kings of deer and settled a certain matter. Formerly in this place, in the midst of a great forest, there were two herds of deer, each 500 in number. At this time the king of the country wandered about hunting through the plains and morasses. Bodhisattva, King of Deer, approaching him, said, “Maharaja! You set fire to the spaces enclosed as your hunting-ground, and shoot your arrows and kill all my followers. Before the Sun rises they lie about corrupting and unfit for food. Pray let us each day offer you one deer for food, which the king will then have fresh and good, and we shall prolong our life a little day by day.” The king was pleased at the proposition, and turned his chariot and went back home. So on each day a deer from the respective flocks was killed.
Now among the herd of Devadatta there was a doe big with young, and when her turn came to die she said to her lord, “Although I am ready to die, yet it is not my child’s turn.”
The King of the Deer (i.e. Devadatta) was angry, and said, “Who is there but values life?”
The deer answered with a sigh, “But, O King, it is not humane to kill that which is unborn.”
She then told her extremity to Bodhisattva, the King of Deer. He replied, “Sad indeed; the heart of the loving [ii.51] mother grieves (‘is moved’) for that which is not yet alive (‘has no body’). I today will take your place and die.”
Going to the royal gate (i.e. the palace), the people who traveled along the road passed the news along and said in a loud voice, “That great King of the Deer is going now towards the town.” The people of the capital, the magistrates, and others, hastened to see.
The king, hearing of it, was unwilling to believe the news; but when the gate-keeper assured him of the truth, then the king believed it. Then, addressing the Deer-king he said, “Why have you come here?”
The Deer-(king) replied, “There is a female in the herd big with young, whose turn it was to die; but my heart could not bear to think that the young, not yet born, should perish so. I have therefore come in her place.”
The king, hearing it, sighed and said, “I have indeed the body of a man, but am as a deer. You have the body of a deer, but are as a man.” Then for pity’s sake he released the deer, and no longer required a daily sacrifice. Then he gave up that forest for the use of the deer, and so it was called Forest-Given-to-the-Deer, and hence its name, the Deer (or ‘Wild’) Plain.
Leaving this place, and going 2 or 3 li to the southwest of the sangharama, there is a stupa about 300 feet high. The foundations are broad and the building high, and adorned with all sorts of carved work and with precious substances. There are no successive stages (to this building) with niches; and although there is a standing pole erected above the cupola (fubo), yet it has no encircling bells. By the side of it is a little stupa. This [ii.52] the spot where Ajnata Kaundinya and the other men, five in number, declined to rise to salute Buddha. When first Sarvarthasiddha (Sapohelatuoxituo) left the city to sojourn in the mountains and to hide in the valleys, forgetful of self and mindful of religion, then Shuddhodana-raja (Jingfan) commanded three persons of his own tribe and household, and two of his maternal uncles, saying, “My son Sarvarthasiddha has left his home to practice wisdom; alone he wanders through mountains and plains and lives apart in the forests. I order you, therefore, to follow him and find out where he dwells. You within (the family), his uncles, and you without (the family), ministers and people, exert yourselves diligently to find out where he has gone to live.” The five men, after receiving the order, went together, casting along the outposts of the country. And now, during their earnest search, the thought of leaving their homes occurred to them also, and so they thus spoke one to the other: “Is it by painful discipline or by joyful means we attain to supreme wisdom?” Two of them said, “By rest and by pleasant discipline wisdom is obtained.” Three of them said, “It is by painful discipline.” While they yet contended without agreeing, two to three, the prince had already entered on the painful discipline of the unbelievers, considering this to be the true way to overcome sorrow; and so, like them, he took only a few grains of rice and millet to support his body.
The two men seeing him thus, said, “This discipline of the prince is opposed to the true way (of escape); intel [ii.53]ligence is obtained by agreeable methods, but now he is practicing severe discipline, he cannot be our companion.” So they departed far off and lived in seclusion under the idea that they would (in their own way) attain the fruit (of enlightenment). The prince having practiced austerities for six years without obtaining bodhi, desired to give up his rigorous discipline, as being contrary to the truth; he then prepared himself to receive the rice-milk (offered by the girl), with a view, by this method, to obtain enlightenment. Then the three men (who advocated penance) hearing thereof, sighed and said, “His merit was just ripening, and now it is all dissipated! For six years enduring penance, and now in a day to lose all his merit!” On this they went together to seek for and consult with the two men. Having met them, they sat down and entered on an excited conversation. Then they spoke together thus: “In old days we saw the Prince Sarvarthasiddha leave the royal palace for the desert valleys: he put off his jewels and robes, and assumed the skin doublet (of the hunter), and then, with all his might and determined will, gave himself to austerities to seek after the deep mysterious law and its perfect fruit. And now, having given all up, he has received the rice-milk of the young shepherd-girl, and ruined his purpose. We know now he can do nothing.”
The two men replied, “How is it, my masters, ye have seen this so late, that this man acts as a madman? When he lived in his palace he was reverenced and [ii.54] powerful; but he was not able to rest in quiet, and so went wandering far off through mountains and woods, giving up the estate of a Chakravartin monarch to lead the life of an abject and outcast. What need we think about him more; the mention of his name but adds sorrow to sorrow.”
And now Bodhisattva, having bathed in the Nairanjana River, seated himself under the bodhi-tree and perfected himself in supreme wisdom, and was named Lord of Devas and Men. Then, reflecting in silence, he thought who was worthy (‘fit’) to be instructed in the way of deliverance—“The son of Rama, Udra by name (Yutoulan), he is fit to receive the Excellent Law, as he has reached the samadhi, which admits of no active thought.”
Then the devas in space raised their voices and said, “Udra-Ramaputra has been dead for seven days.” Then Tathagata, sighing, (said) with regret, “Why did we not meet? Ready as he was to hear the Excellent Law and thereby to obtain quick conversion!”
Again he gave himself to consideration, arid cast about through the world to seek (for someone to whom he might first preach). There is (he thought) Arada Kalama (Alanjialan), who has reached the ecstatic point of Having-Nothing-to-Obtain; he is fit to receive the highest reason. Then again the devas said, “He has been dead for five days.”
Again Tathagata sighed, in knowledge of his incomplete merit. Once more considering who was worthy to receive his instruction, he remembered that in the Deer Park there were the five men, who might first receive the converting doctrine. Then Tathagata, rising from the bodhi-tree, went forward with measured step and digni [ii.55]fied mien to the Deer Park garden, shining with glory; his (circle of) hair reflecting its brilliant colors, and his body like gold. Gracefully he advanced to teach those five men. They, on their parts, seeing him afar off, said one to another, “Here comes that Sarvarthasiddha; for years and months he has sought for the sacred fruit, and has not obtained it, and now his mind is relaxed, and so he comes to seek us as disciples (or ‘to seek our company’); let us remain silent, and not rise to meet him or pay him respect.”
Tathagata gradually approaching, his sacred appearance affecting all creatures, the five men, forgetting their vow, rose and saluted him, and then attached themselves to him with respect. Tathagata gradually instructed them in the excellent principles (of his religion), and when the double season of rest was finished, they had obtained the fruit (of bodhi).
To the east of the Deer Forest 2 or 3 li, we come to a stupa by the side of which is a dry pool about 80 paces in circuit, one name of which is Saving-the-Life, another name is Ardent Master. The old traditions explain it thus: Many hundred years ago there was a solitary sage (a ‘sorrowful’ or ‘obscure’ master) who built by the side of this pool a hut to live in, away from the world. He practiced the arts of magic, and by the most extreme exercise of his spiritual power he could change broken fragments of bricks into [ii.56] precious stones, and could also metamorphose both men and animals into other shapes, but he was not yet able to ride upon the winds and the clouds, and to follow the rishis in mounting upwards. By inspecting figures and names that had come down from of old, he further sought into the secret arts of therishis. From these he learned the following: “The spirit rishis are they who possess the art of lengthening life. If you wish to acquire this knowledge, first of all you must fix your mind on this—i.e., to build up an altar enclosure 10 feet round; then command an Ardent Master (‘hero’), faithful and brave, and with clear intent, to hold in his hand a long sword and take his seat at the corner of the altar, to cover his breath,’ and remain silent from evening until dawn. He who seeks to be a rishi must sit in the middle of the altar and, grasping a long knife, must repeat the magic formulae and keep watch (‘seeing and hearing’). At morning light, attaining the condition of a rishi, the sharp knife he holds will change into a sword of diamond (‘gem-sword’), and lie will mount into the air and march through space, and rule over the band of rishis. Waving the sword he holds, everything he wishes will be accomplished, and he will know neither decay nor old age, nor disease nor death.” The man having thus obtained the method (of becoming a rishi), went in search of such an Ardent Master. Diligently he searched for many years, but as yet he found riot the object of his desires. At length, in a certain town [ii.57] he encountered a man piteously wailing as he went along the way. The solitary master, seeing his marks (‘the marks on his person’), was rejoiced at heart and forthwith, approaching him, he inquired, “Why do you go thus lamenting, and why are you so distressed?” He said, “I was a poor and needy man, and had to labor hard to support myself. A certain master, seeing this and knowing me to be entirely trustworthy, used me (‘engaged me for his work’) during five years, promising to pay me well for my pains. On this I patiently wrought in spite of weariness and difficulties. Just as the five years were done, one morning for some little fault I was cruelly whipped and driven away without a farthing. For this cause I am sad at heart and afflicted. Oh, who will pity me?”
The solitary master ordered him to accompany him, and coming to his cabin (‘wood hut’), by his magic power he caused to appear some choice food, and ordered him to enter the pool and wash. Then he clothed him in new garments, and giving him 500 gold pieces, he dismissed him, saying, “When this is done, come and ask for more without fear.” After this he frequently bestowed on him more gifts, and in secret did him other good, so that his heart was filled with gratitude. Then the Ardent Master was ready to lay down his life in return for all the kindness he had received. Knowing this, the other said to him, “I am in need of an enthusiastic person. During a succession of years I sought for one, until I was fortunate enough to meet with you, possessed of rare beauty and a becoming presence, different from others. Now, therefore, I pray you, during one night (to watch) without speaking a word.”
The champion said, “I am ready to die for you, much [ii.58] more to sit with my breath covered.” Whereupon he constructed an altar and undertook the rules for becoming a rishi, according to the prescribed form. Sitting down, he awaited the night. At the approach of night each attended to his particular duties. The Solitary Master recited his magic prayers; the champion held his sharp sword in his hand. About dawn suddenly he uttered a short cry, and at the same time fire descended from heaven, and flames and smoke arose on every side like clouds. The Solitary Master at once drew the champion into the lake, and having saved him from his danger, he said, “I bound you to silence; why then did you cry out?”
The champion said, “After receiving your orders, towards the middle of the night, darkly, as in a dream, the scene changed, and I saw rise before me all my past history. My master in his own person came to me, and in consolatory words addressed me; overcome with gratitude, I yet restrained myself and spoke not. Then that other man came before me; towering with rage, lie slew me, and I received my ghostly body (‘I wandered as a shade or shadowy body’). I beheld myself dead, and I sighed with pain, but yet I vowed through endless ages not to speak, in gratitude to you. Next I saw myself destined to be born in a great Brahman’s house in Southern India, and I felt my time come to be conceived and to be brought forth. Though all along enduring anguish, yet from gratitude to you no sound escaped me.
[ii.59]After a while I entered on my studies, took the cap (of manhood), and I married; my parents dead, I had a child. Each day I thought, of all your kindness, and endured in silence, uttering no word. My household connections and clan relatives all seeing this, were filled with shame. For more than sixty years and five I lived. At length my wife addressed me, ‘You must speak; if not, I slay your son!’ And then I thought, ‘I can beget no other child, for I am old and feeble; this is my only tender son.’ It was to stop my wife from killing him I raised the cry.”
The Solitary Master said, “All was my fault; ‘twas the fascination of the devil.” The champion, moved with gratitude, and sad because the thing had failed, fretted himself and died. Because he escaped the calamity of fire, the lake is called Saving the Life, and because he died overpowered by gratitude, it has its other name, Champion’s Lake.
To the west of this lake there is a Stupa of the Three Animals. In this place, when Bodhisattva was practicing his preparatory life, he burnt his own body. At the beginning of the kalpa in this forest wild, there lived a fox, a hare, and a monkey, three creatures of different kinds but mutually affectionate. At this time Shakra the Deva-raja, wishing to examine into the case of those practicing the life of a bodhisattva, descended spiritually in shape as an old man. He addressed the three animals thus: “My children, two or three, are you at ease and without fear?” They said, “We lie upon (‘tread on’) the rich herbage, wander through the bosky brakes, and though of different kinds we are agreed together, and are at rest and joyful.” The old man said, “Hearing that you, my chil [ii.60]dren, two or three, were peaceful at heart and living in sweet accord, though I am old, yet have I come from far alone, forgetting my infirmities, to visit you; but now I am pressed with hunger, what have you to offer me to eat?” They said, “Wait here awhile, and we will go ourselves in search of food.” On this, with one mind and with single purpose, they searched through the different ways for food. The fox, having skirted a river, drew out from thence a fresh carp fish. The monkey in the forest gathered fruits and flowers of different kinds. Then they came together to the appointed place and approached the old man. Only the hare came empty, after running to and fro both right and left. The old man spoke to him and said, “As it seems to me, you are not of one mind with the fox and monkey; each of those can minister to me heartily, but the hare alone comes empty, and gives me naught to eat; the truth of what I say can easily be known.” The hare, hearing these words and moved by their power, addressed the fox and monkey thus, “Heap up a great pile of wood for burning, then I will give (‘do’) something.” The fox and monkey did accordingly; running here and there, they gathered grass and wood; they piled it up and, when it was thoroughly alight, the hare spoke thus: “Good sir! I am a small and feeble thing; it is difficult for me to obtain you food, but my poor body may perhaps provide a meal.” On this he cast himself upon the fire, and forthwith died. Then the old man reassumed his body as King Shakra collected all the bones, and after dolorous sighs addressed the fox and monkey thus: “He only could have done it (or ‘unprecedented event’). I am deeply touched; and lest his memory should perish, I will place him in the Moon’s disc to dwell.” Therefore through after ages all have said, “The hare is in the Moon.” After this event men built a stupa on the spot.
[ii.61]Leaving this country and going down the Ganges eastward 300 li or so, we come to the Kingdom of Garjanapati (Zhanzhu).
2. Zhanzhu (Ghazipur)
This kingdom is about 2000 li in circuit; its capital, which borders on the Ganges River, is about 10 li in circuit. The people are wealthy and prosperous; the towns and villages are close together. The soil is rich and fertile, and the land is regularly cultivated. The climate is soft and temperate, and the manners of the people are pure and honest. The disposition of the men is naturally fierce and excitable; they are believers both in heretical and true doctrine. There are some ten sangharamas with less than 1000 followers, who all study the doctrines of the Little Vehicle. There are twenty deva-temples, occupied by sectaries of different persuasions.
In a sangharama to the northwest of the capital is a stupa built by Ashoka-raja. The Indian tradition says this stupa contains a peck of the relics of Tathagata. Formerly, when the Lord of the World dwelt in this place, during seven days he preached the excellent Law for the sake of an assembly of the devas.
Beside this place are traces where the Three Buddhas of the past age walked and where they sat.
Close by is an image of Maitreya-bodhisattva; although of small dimensions, its spiritual presence is great, and its divine power is exhibited from time to time in a mysterious manner.
Going east from the chief city about 200 li, we come to asangharama called Aviddhakarna (Abituojielana, [ii.62] ‘Unpierced Ears’). The circuit (‘encircling wall’) is not great, but the ornamental work of the building is very artistic. The lakes reflect the surrounding flowers, and the eaves of the towers and pavilions (or ‘the tower-pavilions’) touch one another in a continuous line. The priests are grave and decorous, and all their duties are properly attended to. The tradition states: Formerly there were two or three shramanas, passionately fond of learning, who lived in the country of Tukhara (Duhuoluo) to the north of the Snowy Mountains, and were of one mind. Each day during the intervals of worship and reciting the scriptures, they talked together in this way: “The excellent principles of religion are dark and mysterious, not to be fathomed in careless talk. The sacred relics (‘traces’) shine with their own peculiar splendor; let us go together from place to place, and tell our faithful (‘believing’) friends what sacred relics we ourselves have seen.”
On this the two or three associates, taking their religious staves, went forth to travel together. Arrived in India, at whatever monastery gates they called, they were treated with disdain as belonging to a frontier country, and no one would take them in. They were exposed to [ii.63] the winds and the rains without, and within they suffered from hunger; their withered bodies and pallid faces showed their misery. At this time the king of the country in his wandering through the suburbs of the city saw these strange priests. Surprised, he asked them, “What region, mendicant masters, do you come from? And why are you here with your unpierced ears and your soiled garments?” The shramanas replied, “We are men of Tukhara. Having received with respect the bequeathed doctrine, with high resolve we have spurned the common pursuits of life, and following the same plan, we have come to see and adore the sacred relics. But, alas! For our little merit, all alike have cast us out; the Shramans of India deign not to give us shelter, and we would return to our own land, but we have not yet completed the round of our pilgrimage. Therefore, with much fatigue and troubled in heart, we follow on our way until we have finished our aim.”
The king hearing these words, was much affected with pity, and forthwith erected on this fortunate (‘excellent’) site a sangharama, and wrote on a linen scroll the following decree: “It is by the divine favor of the Three Precious Ones ( buddha, dharma, sangha) that I am sole ruler of the world and the most honored among men. Having acquired sovereignty over men, this charge has been laid on me by Buddha, to protect and cherish all who wear the garments of religion (‘soiled’ or ‘dyed’ garments). I have built this sangharama for the special entertainment of strangers. Let no priest with pierced ears ever dwell in this monastery of mine.” Because of this circumstance the place received its name.
Going southeast from the Monastery of Aviddhakarna (Abituojielana) about 100 li, and passing to the south of the Ganges, we come to the town Mahilsilra (Mohesuoluo), the in[ii.64]habitants of which are all Brahmans, and do not respect the Law of Buddha. Seeing the shraman, they first inquired as to his studies, and ascertaining his profound knowledge, they then treated him with respect.
On the north side of the Ganges there is a temple of Narayana-deva(Naluoyan). Its balconies and storied towers are wonderfully sculptured and ornamented. The images of the devas are wrought of stone with the highest art of man. Miraculous signs, difficult to explain, are manifested here.
Going east from this temple 30 li or so, there is a stupa built by Ashoka-raja. The greater part (‘great half’) is buried in the earth. Before it is a stone pillar about 20 feet high, on; the top of which is the figure of a lion. There is an inscription cut in it (i.e. the pillar) respecting the defeat of the evil spirits. Formerly in this place there was some desert demons, who, relying on their great strength and (spiritual) capabilities, fed on the flesh and blood of men. They made havoc of men and did the utmost mischief. Tathagata, in pity to living creatures, who were deprived of their natural term of days, by his spiritual power converted the demons, and led them, from reverence to him ( guiyi), to accept the command against murder. The demons, receiving his instruction respectfully, saluted him (by the pradakshina). Moreover, they brought a stone, requesting Buddha to sit down, desiring to hear the Excellent Law (from his mouth), that they might learn how to conquer their thoughts and hold themselves in check. From that time the disciples of the unbelievers have all endeavored to remove the stone which the demons placed for a seat; but though 10,000 [ii.65] of them strove to do so, they would be unable to turn it. Leafy woods and clear lakes surround the foundation on the right and left, and men who approach the neighborhood are unable to restrain a feeling of awe.
Not far from the spot where the demons were subdued there are many sangharamas, mostly in ruins, but there are still some priests, who all reverence the doctrine of the Great Vehicle.
Going southeast from this 100 li or so, we come to a ruined stupa, but still several tens of feet high. Formerly, after the Nirvana of Tathagata, the great kings of the Eight Countries divided his relics. The Brahman who meted out their several portions, smearing the inside of his pitcher with honey, after allotting them their shares, took the pitcher and returned to his country. He then scraped the remaining relics from the vessel, and raised over them a stupa, and in honor to the vessel (‘pitcher’) he placed it also within the stupa, and hence the name given it (Drona, ‘Golden Vessel’). Afterwards Ashoka-raja, opening (the stupa), took the relics and the pitcher, and in place of the old one built a great stupa. To this [ii.66] day, on festival occasions (‘fast-days’), it emits a great light.
Going northeast from this, and crossing the Ganges, after traveling 140 or 150 li, we come to the country of Vaishali (Fei-she-li).
3. Feïsheli (Vaishali)
This kingdom is about 5000 li in circuit. The soil is rich and fertile; flowers and fruits are produced in abundance. The amra fruit (mango) and the macha (banana) are very plentiful and much prized. The climate is agreeable and temperate. The manners of the people are pure and honest. They love religion and highly esteem learning. Both heretics and believers are found living together. There are several hundred sangharamas, which are mostly dilapidated. The three or five which still remain have but few priests in them. There are several tens of deva-temples, occupied by sectaries of different kinds. The followers of the Nirgranthas are very numerous.
The capital city of Vaishali (or ‘called Vaishali’) is to a great extent in ruins. Its old foundations are from 60 to 70 li in circuit. The royal precincts are about 4 or 5 li round: there are a few people living in it. Northwest [ii.67] of the royal city (precincts) 5 or 6 li is a sangharama with a few disciples. They study the teaching of the Little Vehicle, according to the Sammatiya School.
By the side of it is a stupa. It was here Tathagata delivered the Vimalakirtti Sutra (Pimoluojiejing), and the son of a householder, Ratnakara, and others offered precious parasols (to Buddha). To the east of this is a stupa. It was here Shariputra and others obtained perfect exemption (‘became arhats’).
To the southeast of this last spot is a stupa; this was built by a King of Vaishali. After the Nirvana of Buddha, a former king of this country obtained a portion of the relics of his body, and to honor them as highly as possible raised (this building).
The records of India state: In this stupa there was at first a quantity of relics equal to a hu (“ten pecks” ≈ 60 ℓ). Ashoka-raja opening it, took away nine-tenths of the whole, leaving only one-tenth behind. Afterwards there was a king of the country who wished again to open the stupa, but at the moment when he began to do so, the earth trembled, and he dared not proceed to open (the stupa).
To the northwest is a stupa built by Ashoka-raja; by the side of it is a stone pillar about 50 or 60 feet high, with the figure of a lion on the top. To the south of [ii.68] the stone pillar is a tank. This was dug by a band of monkeys ( markatahrada) for Buddha’s use. When he was in the world of old, Tathagata once and again dwelt here. Not far to the south of this tank is a stupa; it was here the monkeys, taking the alms-bowl of Tathagata, climbed a tree and gathered him some honey.
Not far to the south is a stupa; this is the place where the monkeys offered the honey to Buddha. At the northwest angle of the lake there is still a figure of a monkey.
To the northeast of the sangharama 3 or 4 li is a stupa; this is the old site of the house of Vimalakirtti (Pimoluojie); various spiritual signs (‘manifestations’) are exhibited here.
Not far from this is a spirit-dwelling (a chapel?), its shape like a pile of bricks. Tradition says this stonepile is where the householder Vimalakirtti preached the Law when he was sick.
Not far from this is a stupa; this is the site of the old residence of Ratnakara (Baoji).
Not far from this is a stupa; this is the old house of theamra-maiden. It was here the aunt of Buddha and other bhikshunis obtained nirvana.
[ii.69]To the north of the sangharama 3 or 4 li is a stupa; this indicates the place where Tathagata stopped when about to advance to Kushinagara to die, while men and Kinnaras followed him. From this not far to the northwest is a stupa; here Buddha for the very last time gazed upon the city of Vaishali. Not far to the south of this is a vihara, before which is built a stupa; this is the site of the Garden of the Amra-Maiden, which she gave in charity to Buddha.
By the side of this garden is a stupa; this is the place where Tathagata announced his death. When Buddha formerly dwelt in this place, he told Ananda as follows—”Those who obtain the four spiritual faculties are able to extend their lives to a kalpa. What is the term of years of Tathagata then?” Thrice he asked this question, and Ananda answered not, through the fascination of Mara. Then Ananda rising from his seat, gave himself up to silent thought in a wood. At this time Mara coming to Buddha, asked him, saying, “Tathagata has for a long time dwelt in the world teaching and converting. Those whom he has saved from the circling streams (of transmi[ii.70]gration) are as numerous as the dust or the sands. This surely is the time to partake of the joy of nirvana.” Tathagata taking some grains of dust on his nail, asked Mara, saying, “Are the grains of dust on my nail equal to the dust of the whole earth or not?” He answered, “The dust of the earth is much greater.” Buddha said, “Those who are saved are as the grains of earth on my nail; those not saved like the grains of the whole earth; but after three months I shall die.” Mara, hearing it, rejoiced and departed.
Meantime Ananda in the wood suddenly had a strange dream, and coining to Buddha he told it to him, saying, “I was in the wood, when I beheld in my dream a large tree, whose branches and leaves in their luxuriance cast a grateful shade beneath, when suddenly a mighty wind arose which destroyed and scattered the tree and its branches without leaving a mark behind. Oh, forbid it that the lord is going to die! My heart is sad and worn, therefore I have come to ask you if it be so or not?”
Buddha answered Ananda, “I asked you before, and [ii.71] Mara so fascinated you that you did not then ask me to remain in the world. Maharaja has urged me to die soon, and I have covenanted to do so, and fixed the time. This is the meaning of your dream.”
Not far from this spot is a stupa. This is the spot where the thousand sons beheld their father and their mother. Formerly there was a rishi who lived a secret life amid the crags and valleys. In the second month of spring he had been bathing himself in a pure stream of water. A roe-deer which came to drink there just after conceived and brought forth a female child, very beautiful beyond human measure, but she had the feet of a deer. The rishi, having seen it, adopted and cherished it (as his child). As time went on, on one occasion he ordered her to go and seek some fire. In so doing she came to the hut of another rishi; but wherever her feet trod there she left the impression of a lotus-flower on the ground. The other rishi having seen this, was very much surprised, and bade her walk round his hut and he would give her some fire. Having done so and got the fire, she returned. At this time Brahmadatta-raja (Fanyuwang) going out on a short excursion, saw the lotus-flower traces, and followed them to seek (the cause). Admiring her strange and wonderful appearance, he took her back in his carriage. The soothsayers casting her fortune said, “She will bear a thousand sons.” Hearing this, the other women did nothing but scheme against her. Her time having been accomplished, she brought forth a lotus-flower of a thousand leaves, and on each leaf was seated a boy. The other women slandered her on its account, and saying it was “an unlucky omen,” threw (the lotus) into the Ganges, and it was carried away by the current.
[ii.72] The king of Ujiyana (Wuqiyan), down the stream going out for an excursion, observed a yellow-cloud-covered box floating on the water and coming towards him. He took it and opened it, and there saw a thousand boys; being well nourished, when they came to perfect stature, they were of great strength. Relying on these, he extended his kingdom in every direction, and encouraged by the victories of his troops, he was on the point of extending his conquests to this country (i.e., Vaishali). Brahmadatta-raja hearing of it, was much alarmed; fearing his army was not able to contend successfully with the invaders, he was at a loss what to do. At this time the deer-footed girl, knowing in her heart that these were her sons, addressed the king thus: “Now that these youthful warriors are approaching the frontier, from the highest to the lowest there is an absence of courage (‘heart’). Your feeble wife by her thought is able to conquer those redoubtable champions.” The king not yet believing her, remained overwhelmed with fear. Then the deer-girl, mounting the city wall, waited the arrival of the warriors. The thousand youths having surrounded the city with their soldiers, the deer-girl said to them, “Do not be rebellious! I am your mother; you are my sons.” The thousand youths replied, “What extravagant words are these!” The deer-girl then pressing both her breasts, a thousand jets of milk flowed out therefrom, and by divine direction fell into their mouths. Then they laid aside their armor, broke their ranks, and returned to their tribe and family. The two countries mutually rejoiced, and the people rested in peace.
Not far from this spot is a stupa. This is where Tathagata walked for exercise, and left the traces thereof. In teaching (or ‘pointing to the traces’) he addressed the congregation thus: “In ancient days, in this place, I returned to my family on seeing my mother. If you would [ii.73] know then, those thousand youths are the same as the thousand Buddhas of this bhadra-kalpa.”
To the east of the spot where Buddha explained this birth (jataka) is a ruined foundation above which is built a stupa. A bright light is from time to time reflected here. Those who ask (‘pray’) in worship obtain their requests. The ruins of the turreted preaching-hall, where Buddha uttered the Samantamukha dharani and other satras, are still visible.
By the side of the preaching-hall, and not far from it, is a stupa which contains the relics of the half body of Ananda.
No far from this are several stupas—the exact number has not yet been determined. Here a thousand Pratyeka-buddhas (Dujue) attained nirvana. Both within and without the city of Vaishali, and all round it, the sacred vestiges are so numerous that it would be difficult to recount them all. At every step commanding sites and old foundations are seen, which the succession of seasons and lapse of years have entirely destroyed. The forests are uprooted; the shallow lakes are dried up and stinking; naught but offensive remnants of decay can be recorded.
Going northwest of the chief city 50 or 60 li, we come to a great stupa. This is where the Lichavis (Lichepo) took leave of Buddha. Tathagata having left the city of Vaishali on his way to Kushinagara, all the Lichavis, hearing that Buddha was about to die, accompanied him wailing and lamenting. The Lord of the World having observed their fond affection, and as words were useless to calm them, immediately by his spiritual power caused to appear a great river with steep sides and deep, the waves of which flowed on impetuously. Then the Lichavis were abruptly stopped on their way, moved with grief [ii.74] as they were. Then Tathagata left them his patra as a token of remembrance.
Two hundred li to the northwest of the “city of Vaishali, or a little less, is an old and long-deserted city, with but few inhabitants. In it is a stupa. This is the place where Buddha dwelt when, in old days, for the sake of an assembly of bodhisattvas, men, anddevas, he recited an explanatory jataka of himself when as a bodhisattva he was a Chakravartin monarch of this city and called Mahadeva (Datian). He was possessed of the Seven Treasures, and his rule extended over the world (‘the Four Empires’). Observing the marks of decay in himself, and concluding in his mind about the impermanency of his body, he took a high resolve (being secretly affected by his reflections), left his throne, gave up his country, and, becoming a hermit, assumed the dark robes and gave himself to study.
Going southeast from the city 14 or 15 li, we come to a great stupa. It was here the convocation of the seven hundred sages and saints was held. One hundred and ten years after the Nirvana of Buddha there were in Vaishali some bhikshus who broke the laws of Buddha and perverted the rules of discipline. At this time Yasada (Yeshetuo) Ayushmat was stopping in the country of Koshala (Jiaosaluo); Sambogha (Sanpuqie) Ayushmat was dwelling in the country of Mathura; Revata (Liboduo) Ayushmat [ii.75] was stopping in the country of Kanyakubja (Hanruo); Sala (Shaluo) Ayushmat was stopping in the country of Vaishali; Pujasumira (Fushesumiluo, or Kujjasobhita) Ayushmat [ii.75] was stopping in the country of Salaribhu (Shaluolifu): all these were great arhats, possessed of independent power, faithful to the Three Pitakas, possessed of the Three Enlightenments (vidyas), of great renown, knowing all that should be known, all of them disciples of Ananda
At this time Yashada sent a message to summon the sages and saints to a convocation at the city of Vaishali There was only wanting one to make up the 700, when Fushesumiluo by the use of his divine sight saw the saints and sages assembled and deliberating about religious matters. By his miraculous power he appeared in the assembly. Then Sambogha in the midst of the assembly, baring his right breast and prostrating himself, (arose) and exclaimed with a loud voice, “Let the congregation be silent, respectfully thoughtful! In former days the great and holy King of the Law, after an illustrious career, entered nirvana. Although years and months have elapsed since then, his words and teaching still survive. But now the bhikshus of Vaishali have become negligent and pervert the commandments. There are ten points in which they disobey the words of the Buddha (‘Ten-Power-Dasabala’). Now then, learned sirs, you know well the points of error; you are well acquainted with the teaching of the highly virtuous (bhadanta) Ananda: in deep affection to Buddha let us again declare his holy will.”
Then the whole congregation were deeply affected; they summoned to the assembly the bhikshus, and, according to the vinaya, they charged them with transgression, bound afresh the rules that had been broken, and vindicated the holy Law.
Going south 80 or 90 li from this place, we come to the sangharama called Svetapura (Shifeiduobuluo); its massive towers, with their rounded shapes and double stories, rise in the air. The priests are calm and respectful, and all study the Great Vehicle. By the side of this building are traces where the Four Past Buddhas sat and walked.
By the side of these is, a stupa built by Ashoka-raja. It [ii.76] was here, when Buddha was alive, that, on going southwards to the Magadha country, he turned northwards to look at Vaishali, and left there, on the road where he stopped to breathe, traces of his visit.
Going southeast from the Svetapura sangharama 30 li or so, on either (south and north) side of the Ganges River there is a stupa; this is the spot where the venerable Ananda divided his body between the two kingdoms. Ananda was on his father’s side cousin of Tathagata. He was a disciple (shaiksha) well acquainted with the doctrine (collectanea), thoroughly instructed in ordinary matters (men and things), and of masculine understanding. After Buddha’s departure from the world he succeeded the great Kashyapa in the guardianship of the true law, and became the guide and teacher of men devoted to religion (men not yet arhats). He was dwelling in the Magadha country in a wood; as he was walking to and fro he saw ashramanera (‘novice’) repeating in a bungling way a sutra of Buddha, perverting and mistaking the sentences and words. Ananda having heard him, his feelings were moved towards him, and, full of pity, he approached the place where he was; he desired to point out his mistakes and direct him in the right way. The shramanera, smiling, said, “Your reverence is of great age; your interpretation of the words is a mistaken one. My teacher is a man of much enlightenment; his years (‘springs and autumns’) are in their full maturity. I have received from him personally the true method of interpreting (the work in question); there can be no mistake.” Ananda remained silent, and then went away, and with a sigh he said, “Although my years are many, yet for men’s sake I was wishful to remain longer in the world, to hand down and defend the true law. But now men (‘all creatures’) are stained with sin, and it is exceedingly difficult to instruct them. To stay longer would be useless: I will die soon.” On this, going from Magadha, he went towards the city of Vaishali, [ii.77] and was now in the middle of the Ganges in a boat, crossing the river. At this time the king of Magadha, hearing of Ananda’s departure, his feelings were deeply affected towards him, and so, preparing his chariot, he hastened after him with his followers (‘soldiers’) to ask him to return. And now his host of warriors, myriads in number, were on the southern bank of the river, when the King of Vaishali, hearing of Ananda’s approach, was moved by a sorrowful affection, and, equipping his host, he also went with all speed to meet him. His myriads of soldiers were assembled on the opposite bank of the river (the north side), and the two armies faced each other, with their banners and accoutrements shining in the Sun. Ananda, fearing lest there should be a conflict and a mutual slaughter, raised himself from the boat into mid-air, and there displayed his spiritual capabilities, and forthwith attained nirvana. He seemed as though encompassed by fire, and his bones fell in two parts, one on the south side, the other on the north side of the river. Thus the two kings each took a part, and while the soldiers raised their piteous cry, they all returned home and built stupas over the relics and paid them religious worship.
Going northeast from this 500 li or so, we arrive at the country of Vrijji (Fulishi).
4. Fulishi (Vrijji)
This kingdom is about 4000 li in circuit. From east to west it is broad, and narrow from north to south. The soil is rich and fertile; fruits and flowers are abundant. [ii.78] The climate is rather cold; the men are quick and hasty in disposition. Most of the people are heretics; a few believe in the Law of Buddha. There are about ten sangharamas; the disciples (‘priests’) are less than 1000. They study assiduously both the Great and Little Vehicles. There are several tens of deva-temples, with a great number of unbelievers. The capital of the country is called Zhanshuna. It is mostly in ruins. In the old royal precinct (‘citadel’ or ‘inner city’) there are yet some 3000 houses; it may be called either a village or a town.
To the northeast of the great river is a sangharama. The priests are few, but they are studious and of a pure and dignified character.
From this going west along the side of the river, we find a stupa, about 30 feet high. To the south of it is a stretch of deep water. The great merciful Lord of the World converted here some fishermen. In days long past, when Buddha was living, there were 500 fishermen who joined in partnership to fish for and catch the finny tribes, whereupon they entangled in the river stream a great fish with eighteen heads; each head had two eyes. The fishermen desired to kill it, but Tathagata being then in the country of Vaishali, with his divine sight saw what was going on, and raising within him a compassionate heart, he used this opportunity as a means for converting and directing (men). Accordingly, in order to open their minds, he said to the great congregation, “In the Vrijji country there is a great fish; I wish to guide it (into the right way], in order to enlighten the fishermen; you therefore should embrace this opportunity.”
[ii.79]On this the great congregation surrounding him, by their spiritual power passed through the air and came to the river-side. He sat down as usual, and forthwith addressed the fishermen: “Kill not that fish. By my spiritual power I will open the way for the exercise of expedients, and cause this great fish to’ know its former kind of life; and in order to this I will cause it to speak in human language and truly to exhibit human affections (‘feelings’).” Then Tathagata, knowing it beforehand, asked (the fish), “In your former existence, what crime did you commit that in the circle of migration you have been born in this evil way and with this hideous body?” The fish said, “Formerly, by the merit I had gained, I was born in a noble family as the Brahman Kapitha (Jiebita). Relying on this family origin, I insulted other persons; relying on my extensive knowledge, I despised all books and rules, and with a supercilious heart I reviled the buddhas with opprobrious words, and ridiculed the priests by comparing them to every kind of brute beast, as the ass, or the mule, or the elephant, or the horse, and every unsightly form. In return for all this I received this monstrous body of mine. Thanks, however, to some virtuous remnants during former lives, I am born during the time of a Buddha’s appearance in the world, and permitted to see his sacred form, and myself to receive his sacred instruction and to confess and repent of my former misdeeds.”
On this Tathagata, according to the circumstance, instructed and converted him by wisely opening his understanding. The fish having received the law, expired, and by the power of this merit was born in heaven. On this he considered his body, and reflected by what circumstances he was thus born. So, knowing his former life and recollecting the circumstances of his conversion, he was moved with gratitude to Buddha, and, with all the devas, with bended form he bowed before him and worshipped, and then having circumambulated him, he withdrew, and, standing apart, offered precious flowers and [ii.77] unguents in religious service. The Lord of the World having directed the fishermen to consider this, and on their account preached the law, they were all forthwith enlightened and offered him profound respect. Repenting of their faults, they destroyed their nets, burnt their boats, and having taken refuge in the law, they assumed the religious habit, and by means of the excellent doctrine they heard came out of the reach of worldly influences and obtained the holy fruit (of arhats).
Going northeast from this spot about 100 li, we come to an old city, on the west of which is a stupa built by Ashoka-raja, in height about 100 feet. Here Buddha, when living in the world, preached the Law for six months and converted the devas. Going north 140 or 150 paces is a little stupa; here Buddha, for the sake of the bhikshus, established some rules of discipline. West of this not far is a stupa containing hair and nail relics. Tathagata formerly residing in this place, men from all the neighboring towns and villages flocked together and burnt incense, and scattered flowers, and lighted lamps and torches in his honor.
Going northwest from this 1400 or 1500 li, crossing some mountains and entering a valley, we come to the country of Nepal (Niboluo).
5. Niboluo (Nepal)
This country is about 4000 li in circuit, and is situated among the Snowy Mountains. The capital city is about 20 li round. Mountains and valleys are joined together in an unbroken succession. It is adapted for the growth of cereals, and abounds with flowers and fruits. It produces red copper, the yak and the jivanjiva (ming-ming) bird. In commerce they use coins made of red copper. The climate is icy cold; the manners of the people are false and perfidious. Their temperament is hard and fierce, with little regard to truth or honor. They are unlearned but skilful in the arts; their appearance is ungainly and revolting. There are believers and heretics mixed together. The sangharamas and deva-temples are closely joined. There are about 2000 priests, who study both the Great and Little Vehicle. The number of heretics and sectaries of different sorts is uncertain. The king is a Kshattriya, and belongs to the family of the Lichavi. His mind is well-informed, and he is pure and dignified in character. He has a sincere faith in the Law of Buddha.
Lately there was a king called Amsuvarman (Yangshufamo), who was distinguished for his learning and ingenuity. He himself had composed a work on sIabda-vidya (‘sounds’); he esteemed learning and respected virtue, and his reputation was spread everywhere.
To the southeast of the capital is a little stream and a lake. If we fling fire into it, flames immediately arise; other things take fire if thrown in it, and change their character.
From this going back to Vaishali, and crossing the Ganges to the south, we arrive at the country of Magadha (Mojietuo).
Old World Encounters • Interdisciplinary Humanities • Howard University
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