Xuanzang • Xiyu ji

^[ii.138-185]

Book Nine

Mo-Jie-tUo (Magadha), continued

TO the east of the bodhi-tree, crossing the Nairanjana (Nilianchanna) River, in the middle of a wood, is a stupa. To the north of this is a pool. This is the spot where a perfume elephant (gandhahasti) waited on his mother. Formerly when Tathagata was practicing discipline as a bodhisattva, he was born as the offspring of a perfume-elephant, and lived in the mountains of the north. Wandering forth, he came to the border of this pool. His mother being blind, he gathered for her the sweet lotus roots, and drew pure water for her use, and cherished her with devotion and filial care. At this time there was a man who had changed his home and who wandered here and there in the wood without knowing his way, and in his distress raised piteous cries. The elephant-cub heard him and pitied him; leading him on, he showed him his way to the road. The man, having got back, forthwith went to the king and said, “I know of a wood in which a perfume-elephant lives and roams. It is a very valuable animal. You had better go and take it.”

The king, assenting to his words, went with his soldiers to capture it, the man leading the way. Then pointing^[ii.139] to the elephant to show it to the king, immediately both his arms fell off as if cut by a sword. The king, though he saw this miracle, yet captured the elephant-cub, and bound it with cords, and returned to his palace. The young elephant having been bound (in order to tame it), for a long time would neither eat nor drink. The stable keeper stated the matter to the king, who, on his part, came to see for himself, and asking the elephant the reason. “Lo!” he answered and said, “My mother is blind, and now for days together is without food or drink, and here I am bound in a dreary dungeon. How can I take my food with relish!” The king, pitying his feelings and resolution, therefore ordered him to be set free.

By the side of this (pool) is a stupa, before which is built a stone pillar. In this place the Buddha Kalyapa (Jiayebo) long ago sat in meditation. By its side are traces where the Four Past Buddhas sat down and walked.

To the east of this spot, crossing the Mahi (Mohe) River, we come to a great forest in which is a stone pillar. This is the place where a heretic entered a condition of ecstasy and made a wicked vow. In old days there was a heretic called Udra-Ramaputtra (Yutoulanzi). In mind he soared above the vapory clouds, while he left his body among the wilds and marshes. Here in this sacred forest, restraining his spirit, he left his traces. Having acquired the Five Supernatural Faculties, he reached the highest condition of Dhyana, and the king of Magadha greatly respected him. Each day at noon he invited him to his palace to eat. Udra-Ramaputtra, mounting through space, walking in the air, came and went without hindrance.

^[ii.140] The King of Magadha, expecting the moment of his arrival, kept watch for him, and, on his coming, respectfully placed for him his seat. The king being about to go forth on a tour, wished to put this affair in charge of some one during his absence, but he found no one in his inner palace whom he could select, capable of undertaking his commands. But (among his attendants) there was a little pet girl of modest appearance and well-mannered, so that in the whole palace none of his followers (‘wise folk’) was able to excel her. The King of Magadha summoned this one, and said to her, “I am going some distance on a tour of observation, and I desire to put you in charge of an important business; you must, on your part, give all your mind to do thoroughly as I direct in the matter.’ It relates to that celebrated Rishi Udra-Ramaputtra, whom I have for a long time treated with reverence and respect. Now when he comes here at the appointed time to dine, do you pay him the same attention that I do.” Having left these instructions, the king forthwith gave notice of his absence (‘non-attendance’).

The little girl, according to her instructions, waited in expectation as usual. The Great Rishi having come, she received him, and placed a seat for him. Udra-Ramaputtra having touched the young female, felt within him the impure risings of earthly passion (‘of the world of desire’), and so he lost his spiritual capabilities. Having finished his meal, he spoke of going, but he was unable to rise in the air. Then feeling ashamed, he prevaricated, and addressing the maiden said, “I am able, as the result of the discipline I practice, to enter samadhi, and then, my mind at rest, I can ascend into the air, and come and go without a moment’s delay. I have heard long ago, however, that the people of the country desire to see me. In agreement with the rule of the olden time, our^[ii.141] utmost aim should be to benefit all that lives. How shall I regard only my own benefit and forget to benefit others? I desire, therefore, on this occasion, to go through the gate and walk on the ground, to bring happiness and profit to all those who see me going.”

The royal maiden hearing this, straightway spread the news far and wide. Then the people began with all their hearts to water and sweep the roads, and thousands upon thousands waited to see him come. Udra-Ramaputtra, stepping from the royal palace, proceeded on foot to that religious forest. Then sitting down in silence, he entered samadhi. Then his mind, quickly escaping outside, was yet limited within the boundaries of the forest. Arid now (as it wandered through the woods) the birds began to scream and flutter about, and as it approached the pond, the fishes began to jump and splash, until at last his feelings being wrought up, and his mind becoming confused, he lost his spiritual capabilities. Giving up his attempt at ecstasy, he was filled with anger and resentment, and he made this wicked vow, “May I hereafter be born as a fierce and wicked beast, with the body of a fox and the wings of a bird, that I may seize and devour living creatures. May my body be 3000 li long, and the outspread of my wings each way 1500 li; then rushing into the forest, I will devour the birds, and entering the rivers, I will eat the fish.” When he had made this vow his heart grew gradually at rest, and by earnest endeavors he resumed his former state of ecstasy. Not long after this he died, and was born in the first of the Bhuvani Heavens, where his years^[ii.142] would be 80,000 kalpas. Tathagata left this record of him: “The years of his life in that heaven being ended, then he will reap the fruit of his old vow and possess this ignoble body. From the streams of the evil ways of birth he may not yet expect to emerge.”

To the east of Mahi River we enter a great wild forest, and going 100 li or so, we come to the Kukkutapadagiri (Ququzhabotuo Shan, ‘Cock’s-Foot Mountain’). It is also called Gurupadaligiri (Julubotuo Shan, ‘Venerable Master Mountain’). The sides of this mountain are high and rugged, the valleys and gorges are impenetrable. Tumultuous torrents rush down its sides, thick forests envelope the valleys, while tangled shrubs grow along its cavernous heights. Soaring upwards into the air are three sharp peaks; their tops are surrounded by the vapors of heaven, and their shapes lost in the clouds. Behind these hills the venerable Maha-Kashyapa dwells wrapped in a condition of nirvana. People do not dare to utter his name, and therefore they speak of the Gurupadali (‘venerable’). Maha-Kashyapa was a sravaka and a disciple (or^[ii.143] ‘a sravaka disciple’) perfectly possessed of the Six Supernatural Faculties and the Eight Enfranchisements (ashtau vimokshas). Tathagata, his work of conversion being done, and just on the point of attaining nirvana, addressed Kashyapa and said, “Through many kalpas I have undergone (‘diligently borne’) painful penances for the sake of all that lives, seeking the highest form of religion. What I have all along prayed for (‘desired’) I have now obtained to the full. Now, as I am desirous to die (‘enter mahanirvana’), I lay on you the charge of the dharma-pitaka. Keep and disseminate (this doctrine) without loss or diminution. The golden-tissued kashaya robe given me by my foster-mother (mother’s sister’) I bid you keep and deliver to Maitreya (Cishi) when he has completed the condition of Buddha. All those who engage in the profession of my bequeathed law, whether they be bhikshus or bhikshunis, upasakas or upasikas, must first (i.e. before this be accomplished) cross over and escape the stream of transmigration.”

Kashyapa having received this commission to undertake to preserve the true law, summoned an assembly (‘council’ or ‘convocation’). This done, he continued twenty years (in charge of the order), and then, in disgust at the imperma^[ii.144]nence of the world, and desiring to die, he went towards Cock’s-Foot Mountain. Ascending the north side of the mountain, he proceeded along the winding path, and came to the southwest ridge. Here the crags and precipices prevented him-going on. Forcing his way through the tangled brushwood, he struck the rock with his staff, and thus opened a way. He then passed on, having divided the rock, and ascended until he was again stopped by the rocks interlacing one another. He again opened a passage through, and came out on the mountain peak on the northeast side. Then having emerged from the defiles, he proceeded to the middle point of the three peaks. There he took the kashaya garment (chivara) of Buddha, and as he stood he expressed an ardent vow. On this the three peaks covered him over; this is the reason why now these three rise up into the air. In future ages, when Maitreya shall have come and declared the threefold law, finding the countless persons opposed to him by pride, he will lead them to this mountain, and coming to the place where Kashyapa is, in a moment (the snapping of the finger) Maitreya will cause it to open of itself, and all those people, having seen Kashyapa, will only be more proud and obstinate. Then Kashyapa, delivering the robe, and having paid profound reverence, will ascend into the air and exhibit all sorts of spiritual changes, emitting fire and vapor from his body. Then he will enter nirvana. At this time the people, witnessing these miracles, will dismiss their pride, and opening their minds, will obtain the fruit (of holiness). Now, therefore, on the top of the mountain is a stupa built. On quiet evenings those looking from a distance see sometimes a bright light as it were of a torch; but if they ascend the mountain there is nothing to be observed.

^[ii.145] Going to the northeast of the Cock’s-Foot Mountain about 100 li, we come to the mountain called Buddhavana (Fotuofana), with its peaks and cliffs lofty and precipitous. Among its steep mountain cliffs is a stone chamber where Buddha once descending stayed; by its side is a large stone where Sakra (Shi) the Deva-raja and Brahma-raja (Fan-wang) pounded some ox-head sandalwood (gosirsha-chandana), and anointed Tathagata with the same. The scent (of this) is still to be perceived on the stone. Here also five hundred arhats secretly dwell in a spiritual manner, and here those who are influenced by religious desire to meet with them sometimes see them, on one occasion under the form of samaneras just entering the village to beg food, at other times as withdrawing (to their cells), on some occasions manifesting traces of their spiritual power in ways difficult to describe in detail.

Going about 30 li to the east, among wild valleys of the Buddhavana (Fotuofana) Mountain, we come to the wood called Yashtivana (Xiesezhi). The bamboo that grow here are large; they cover the hill and extend through the valley. In former days there was a Brahman, who hearing that the body of Shakya Buddha (Shijiafo) was sixteen feet in height, was perplexed with doubt and would not credit it. Then taking a bamboo sixteen feet long, he desired to measure the height of Buddha; the body constantly overtopped the bamboo and exceeded the sixteen feet. So going on increasing, he could not find the right measurement. He then threw the bamboo on^[ii.146] the ground and departed; but because of this it stood upright and took root.

In the midst of this wood is a stupa which was built by Ashoka-raja. Here Tathagata displayed for seven days great spiritual wonders (‘miracles’) for the sake of the devas, and preached the mysterious and excellent law.

In the Yashtivana (‘Staff’) Forest not long since there was an upasaka named Jayasena (Sheyexina), a Kshattriya of Western India. He was exceedingly simple-minded and moderate. He amused himself amid the forests and hills, dwelling in a sort of fairyland, while his mind wandered amid the limits of truth (‘true limits’). He had deeply studied the mysteries both of orthodox and other treatises (‘inside and outside books’). His language and observations were pure, and his arguments elevated; his presence was quiet and dignified. The Shramans, Brahmans, heretics of different schools, the king of the country, the great ministers and householders, and persons of rank came together to visit him and personally to ask him questions. His pupils occupied sixteen apartments; and although nearly seventy years of age, he read with them diligently and without cessation, and applied their minds only to the study of Buddhist sutras, rejecting all other engagements. Thus night and day he gave up body and mind to this pursuit alone.

It is a custom in India to make little stupas of powdered scent made into a paste; their height is about six or seven inches, and they place inside them some written extract from a sutra; this they call a dharma-sarira (fasheli). When the number of these has become large, they then build a great stupa, and collect all the others within it, and continually offer to it religious^[ii.147] offerings. This then was the occupation of Jayasena (Shengjun); with his mouth he declared the excellent Law, and led and encouraged his students, while with his hand he constructed these stupas. Thus he acquired the highest and most excellent religious merit. In the evening, again, he would walk up and down worshipping and repeating his prayers, or silently sit down in meditation. For eating or sleeping he had little time, and relaxed none of his discipline night or day. Even after he was an hundred years old his mind and body were in full activity. During thirty years he had made seven kotis of these dharma-sarira stupas, and for every koti that he made he built a great stupa and placed them in it. When full, he presented his religious offerings arid invited the priests; while they, on their part, offered him their congratulations. On these occasions a divine light shone around and spiritual wonders (miracles) exhibited themselves; and from that time forth the miraculous light has continued to be seen. Southwest of the Yashtivana about 10 li or so, on the south side of a great mountain, are two warm springs; the water is very hot. In old days, Tathagata caused this water to appear, and washed himself therein. The pure flow of these waters still lasts without diminution. Men far and near flock here to bathe, after which those who have suffered from disease or chronic affections are often healed. By the side of the springs is a stupa, to mark the place where Tathagata walked for exercise.

To the southeast of the Yashtivana Forest about six or seven ^[ii.148] li we come to a great mountain. Before a cross-ridge of this mountain is a stupa. Here in old days Tathagata explained the Law during the three months of rain for the benefit of men and devas. Then Bimbisara-raja (Pinpisuoluo) wished to come to hear the Law. He cut away the mountain, and piled up the stones to make steps in order to ascend. The width is about twenty paces and the length 3 or 4 li.

To the north of the great mountain 3 or 4 li is a solitary hill. Formerly the Rishi Vyasa (Guangbo) lived here in solitude. By excavating the side of the mountain he formed a house. Some portions of the foundations are still visible. His disciples still hand down his teaching, and the celebrity of his bequeathed doctrine still remains.

To the northeast of the solitary hill 4 or 5 li there is a small hill, also standing alone. In the side of this hill (has been excavated) a stone chamber. In length and breadth it is enough to seat 1000 persons or so. In this place Tathagata, when living in the world, repeated the Law for three months. Above the stone chamber is a great and remarkable rock, on which Sakra the Deva-raja and Brahma-raja pounded some ox-head sandalwood (gosirsha-chandana), arid with the dust sprinkled the body of Tathagata. The surface of the stone still emits the scent of the perfume.

At the southwest angle of the stone house there is a lofty cavern which the Indians call Palace of the Asuras (A-su-luo). Formerly there was a good-natured fellow who was deeply versed in the use of magic formulae. He engaged with some companions, fourteen altogether, to covenant with one another to enter this lofty cavern. After going about 30 or 40 li, suddenly the whole place was^[ii.149] lighted up with great brilliancy, and they saw a walled city before them, with towers and look-outs all of silver and gold and lapis-lazuli (liuli). The men having advanced to it, there were some young maidens who stationed themselves at the gates, and with joyful laughing faces greeted them and paid them reverence. Going on a little farther they came to the inner city-gates, where there were two slave-girls holding each of them a golden vessel full of flowers and scents. Advancing with these, they waited the approach of the visitors, and then said, “You must first bathe yourselves in yonder tank, and then anoint yourselves with the perfumes and crown yourselves with the flowers, and then you may enter the city. Do not hasten to enter yet; only that master of magic can come in at once.” Then the other thirteen men went down at once to bathe. Having entered the tank, they all at once became confused, and forgot all that had taken place, and were (found) sitting in the middle of a rice field distant from this due north, over a level country, about 30 or 40 li.

By the side of the stone house there is a wooden way (zhandao) about 10 paces wide and about 4 or 5 li. Formerly Bimbisara-raja, when about to go to the place where Buddha was, cut out a passage through the rock, opened up the valleys, leveled the precipices, and led a way across the river-courses, built up walls of stone, and bored through the opposing crags, and made ladders up the heights to reach the place where Buddha was located.

From this spot proceeding eastward through the mountains about 60 li, we arrive at the city Kusagarapura (Jushejieluobuluo), or Royal-City-of-Superior-Grass (or ‘Lucky-Grass’). This is the central point of the kingdom of Magadha. Here the former kings of the country^[ii.150] fixed their capital. It produces much of the most excellent, scented, fortunate grass, and therefore it is called City-of-Superior-Grass. High mountains surround it on each side, and form as it were its external walls. On the west it is approached through a narrow pass, on the north there is a passage through the mountains. The town is extended from east to west and narrow from north to south. It is about 150 li in circuit. The remaining foundations of the wall of the inner city are about 30 li in circuit. The trees called kanakas (jienijia) border all the roads, their flowers exhale a delicious perfume, and their color is of a bright golden hue. In the spring months the forests are all of a golden color.

Outside the north gate of the palace city is a stupa. Here Devadatta (Tipodaduo) and Ajatasatru-raja (Weishengyuan), having agreed together as friends, liberated the drunken elephant for the purpose of killing Tathagata. But Tathagata miraculously caused five lions to proceed from his finger-ends; on this the drunken elephant was subdued and stood still before him.

To the northeast of this spot is a stupa. This is where Shariputra (Shelizi) heard Asvajita (Ashiposhi) the bhikshu declare the Law, and by that means reached the fruit (of an arhat). At first Shariputra was a layman; he was a man of distinguished ability and refinement, and was highly esteemed by those of his own time. At this time, with other students, he accepted the traditional teaching as delivered to him. On one occasion, being about to enter the great city of Kajagriha, the bhikshu Asvajita (Masheng) was also just going his round of begging. Then Shariputra, seeing him at a distance, addressed his disciples, saying, “Yonder man who comes, so full of dignity and nobleness, if he has not reached the fruit of sanctity^[ii.151] (arhat-ship), how is he thus composed and quiet? Let us stop awhile and observe him as he approaches.” Now as Asvajita Bhikshu had reached the condition of an arhat, his mind was self-possessed, his face composed and of an agreeable refinement; thus, holding his religious staff, he came along with a dignified air. Then Shariputra said, “Venerable sir! Are you at ease and happy? Pray, who is your master, and what the system you profess, that you are so gladsome and contented?”

Asvajita answering him said, “Know you not the royal prince, the son of Shuddhodana-raja, who gave up the condition of a Chakravartin monarch, and from pity to the six kinds of creatures for six years endured penance and reached the condition of sambodhi, the state of perfect omniscience? This is my master! As to his Law, it has respect to a condition including the absence of existence, without nonentity; it is difficult to define; only buddhas with buddhas can fathom it; how much less can foolish and blind mortals, such as I, explain its principles. But for your sake I will recite a stanza in praise of the law of Buddha.” Shariputra, having heard it, obtained forthwith the fruit of arhat-ship.

To the north of this place, not far off, there is a very deep ditch, by the side of which is built a stupa; this is the spot where Srigupta (Shilijuduo) wished to destroy Buddha by means of fire concealed in the ditch and poisoned rice. Now Srigupta (Shengmi) greatly honored (‘believed in’) the heretics, and his mind was deeply possessed by false views. All the Brahmacharins said, “The men of the country greatly honor Gautama (Qiaodamo), and in consequence he causes our disciples to be without support. Invite him then to your house to eat, and before the door make a great ditch and fill it with fire, and cover it over slightly with wooden planks to conceal the fire; moreover, ^[ii.152] poison the food, so that if he escape the fire (‘fiery ditch’), he will take the poison.”

Srigupta, according to his directions, caused the poison to be prepared, and then all the people in the town, knowing the evil and destructive design of Srigupta against the Lord of the World, entreated Buddha not to go to the house. The Lord said, “Be not distressed; the body of Tathagata cannot be hurt by such means as these.” He therefore accepted the invitation and went. When his foot trod on the threshold of the door the fire in the pit became a tank of pure water with lotus flowers on its surface.

Srigupta having witnessed this, being filled with shame and fear lest his project should fail, said to his followers, “He has by his magical power escaped the fire; but there is yet the poisoned food!” The Lord having eaten the rice, began to declare the excellent Law, on which Srigupta, having attended to it, himself became a disciple.

To the northeast of this fiery ditch of Srigupta (Shengmi), at a bend of the city, is a stupa; this is where Jivaka (Shifujia), the great physician, built a preaching-hall for Buddha. All round the walls he planted flowers and fruit trees. The traces of the foundation-walls and the decayed roots of the trees are still visible. Tathagata, when he was in the world, often stopped here. By the side of this place are the remains of the house of Jivaka, and the hollow of an old well also exists there still.

To the northeast of the palace city going 14 or 15 li, we come to the mountain Gridhrakuta (Jilituoluojuzha). Touching the southern slope of the northern mountain, it rises as a solitary peak to a great height, on which vultures make their abode. It appears like a high tower on which the azure tints of the sky are reflected, the colors of the mountain and the heaven being commingled.

^[ii.153] When Tathagata had guided the world for some fifty years, he dwelt much in this mountain, and delivered the excellent Law in its developed form ( guang). Bimbisara-raja, for the purpose of hearing the Law, raised a number of men to accompany him from the foot of the mountain to its summit. They leveled the valleys and spanned the precipices, and with the stones made a staircase about ten paces wide and 5 or 6 li long. In the middle of the road there are two small stupas, one called Dismounting-from-the-Chariot (Xiacheng), because the king, when he got here, went forward on foot. The other is called Sending-back-the-Crowd (Tuifan), because the king, separating the common folk, would not allow them to proceed with him. The summit of this mountain is long from the east to the west arid narrow from north to south. There is a brick vihara on the borders of a steep precipice at the western end of the mountain. It is high and wide and beautifully constructed. The door opens to the east. Here Tathagata often stopped in old days and preached the Law. There is now a figure of him preaching the Law of the same size as life.

To the east of the vihara is a long stone, on which Tathagata trod as he walked up and down for exercise. By the side of it is a great stone about fourteen or fifteen feet high and thirty paces round. This is the place where Devadatta flung a stone from a distance to strike Buddha.

South of this, below the precipice, is a stupa. Here^[ii.154] Tathagata, when alive in old time, delivered the Saddharma Pundarika sutra. To the south of the vihara, by the side of a mountain cliff, is a great stone house. In this Tathagata, when dwelling in the world long ago, entered samadhi. To the northwest of the stone house and in front of it is a great and extraordinary stone. This is the place where Ananda (Anan) was frightened by Mara. When the venerable Ananda had entered samadhi in this place, Mara-raja, assuming the form of a vulture, in the middle of the night, during the dark portion of the month, took his place on this rock, and flapping his wings and uttering loud screams, tried to frighten the venerable one. Ananda, filled with fear, was at a loss to know what to do; then Tathagata, by his spiritual power, seeing his state, stretched out his hand to compose him. He pierced the stone wall and patted the head of Ananda, and with his words of great love he spoke to him thus: “You need not fear the assumed form which Mara has taken.” Ananda in consequence recovered his composure, and remained with his heart and body at rest and in peace.

Although years and months have elapsed since then, yet the bird traces on the stone and the hole in the rock still remain visible. By the side of the vihara there are several stone houses, where Shariputra and other great arhats entered samadhi. In front of the stone house of Shariputra is a^[ii.155] great well, dry and waterless. The hollow (‘shaft’) still remains.

To the northeast of the vihara, in the middle of a rocky stream, is a large and flat stone. Here Tathagata dried his kashaya garment. The traces of the tissue of the robe still remain, as though they were cut out on the rock.

By the side of this, and upon a rock, is a foot-trace of Buddha. Although the “wheel” outline is somewhat obscure, yet it can be distinctly traced.

On the top of the northern mountain is a stupa. From this point Tathagata beheld the town of Magadha, and for seven days explained the Law.

To the west of the north gate of the mountain city is the mountain called Vipulagiri (Pipuluo). According to the common report of the country it is said, “On the northern side of the southwestern crags of this mountain there were formerly five hundred warm springs; now there are only some ten or so; but some of these are warm and others cold, but none of them hot.” These springs have their origin to the south of the Snowy Mountains from the Anavatapta (Wurenaochi) Lake, and flowing underground, burst forth here. The water is very sweet and pure, and the taste is like that of the water of the lake. The streams (from the lake) are five hundred in number (‘branches’), and as they pass by the lesser underground fire-abodes (‘hells’), the power of the flames ascending causes the water to be^[ii.156] hot. At the mouths of the various hot springs there are placed carved stones, sometimes shaped like lions, and at other times as the heads of white elephants; sometimes stone conduits are constructed, through which the water flows on high (aqueducts), while below there are stone basins, in which the water collects like a pond. Here people of every region come, and from every city, to bathe; those who suffer from any disease are often cured. On the right and left of the warm springs are many stupas and the remains of viharas close together. In all these places the Four Past Buddhas have sat and walked, and the traces of their so doing are still left. These spots being surrounded by mountains and supplied with water, men of conspicuous virtue and wisdom take up their abode here, and there are many hermits who live here also in peace and solitude.

To the west of the hot springs is the Pippala (Beiboluo) Stone House. When the Lord of the World was alive in olden times, he constantly dwelt here. The deep cavern which is behind the walls of this house is the palace abode of an Asura (or ‘the Asuras’). Many bhikshus who practice samadhi dwell here. Often we may see strange forms, as of nagas, serpents, and lions, come forth from it. Those who see these things lose their reason and become dazed. Nevertheless, this wonderful place (‘excellent land’) is one in which holy saints dwell, and occupying the spot consecrated by such sacred^[ii.157] traces, they forget the calamities and evils that threaten them.

Not long ago there was a bhikshu of as pure and upright life, whose mind was enamored of solitude and quiet; he desired to practice samadhi concealed in this house. Some one protested and said, “Go not there! Many calamities happen there, and strange things causing death are frequent. It is difficult to practice samadhi in such a spot, and there is constant fear of death. You ought to remember what has happened before time, if you would not reap the fruits of after-repentance.” The bhikshu said, “Not so! My determination is to seek the fruit of Buddha and to conquer the deva Mara. If these are the dangers of which you speak, what need to name them?” Then his took his pilgrim’s staff and proceeded to the house. There he reared an altar and began to recite his magic protective sentences. After the tenth clay, a maiden came forth from the cave and addressed the bhikshu, saying, “Sir of the colored robes! You observe the precepts, and, with full purpose, you adopt the refuge (found in Buddha); you aspire after (‘prepare’) wisdom, and practice samadhi, and to promote in yourself spiritual power, so that you may be an illustrious guide of men, you dwell here and alarm me and my fellows! But how is this in agreement with the doctrine of Tathagata?” The bhikshu said, “I practice a pure life, following the holy teaching (of Buddha). I conceal myself among the mountains and dells to avoid the tumult of life. In suddenly bringing a charge against me, I ask where is my fault?” She replied, “Your reverence! When you recite your prayers, the sound causes fire to burst into (my house) from without, and burns my abode; it afflicts me and my family! I pray you, pity us, and do not say your charmed prayers any more!”

The bhikshu said, “I repeat my prayers to defend myself, and not to hurt any living thing. In former days,^[ii.158] a religious person (‘disciple’) occupied this place and practiced samadhi with a view to obtain the holy fruit and to help the miserable; then with unearthly sights he was frightened to death and gave up his life. This was your doing. What have you to say?”

She replied, “Oppressed with a weight of guilt, my wisdom is small indeed; but from this time forth I will bar my house and keep the partition (between it and this chamber). Do you, venerable one, on your part, I pray, repeat no more spiritual formulae.”

On this the bhikshu prepared himself in samadhi, and from that time rested in quiet, none hurting him.

On the top of Mount Vipula (Pibuluo) is a stupa. This is where in old times Tathagata repeated the law. At the present time naked heretics (Nirgranthas) frequent this place in great numbers; they practice penance night and day without intermission, and from morn until night walk round (the stupa) and contemplate it with respect.

To the left of the northern gate of Girivjaja (Shancheng, ‘Mountain City’), going east, on the north side of the southern crag (‘precipice’ or ‘cliff’), going 2 or 3 li, we come to a great stone house in which Devadatta formerly entered samadhi.

Not far to the east of this stone house, on the top of a flat stone, there are colored spots like blood. By the side of this rock a stupa has been built. This is the place where a bhikshu practicing samadhi wounded himself and obtained the fruit of holiness.

There was formerly a bhikshu who diligently exerted himself in mind and body, and secluded himself in the practice of samadhi. Years and months elapsed, and he had not obtained the holy fruit. Retiring from the spot, he upbraided himself, and then he added with a sigh, “I despair of obtaining the fruit of arhat-ship (‘freedom from learning’). What use to keep this body, the source of im^[ii.159]pediment from its very character.” Having spoken thus, he mounted on this stone and gashed his throat. Forthwith he reached the fruit of an arhat, and ascended into the air and exhibited spiritual changes; finally, his body was consumed by fire, and he reached nirvana. Because of his noble resolution they have built (this stupa) as a memorial. To the east of this place, above a rocky crag, there is a stone stupa. This is the place where a bhikshu practicing samadhi threw himself down and obtained the fruit. Formerly, when Buddha was alive, there was a bhikshu who sat quietly in a mountain wild, practicing the mode of samadhi leading to arhat-ship. For a long time he had exercised the utmost zeal without result. Night and day he restrained his thoughts, nor ever gave up his quiet composure. Tathagata, knowing that his senses were fit for the acquirement (of emancipation), went to the place for the purpose of converting him (‘perfecting him’). In a moment he transported himself from the Garden of Venuvana (‘bamboo’) to this mountainside, and there calling him, stood standing awaiting him.

At this time the bhikshu, seeing from a distance the holy congregation, his heart and body ravished with joy, he cast himself down from the mountain. But by his purity of heart and respectful faith for Buddha’s teaching before he reached the ground he gained the fruit of arhat-ship. The Lord of the World then spoke and said, “You ought to know the opportunity.” Immediately he ascended into the air and exhibited spiritual transformation. To show his pure faith they have raised this memorial.

Going about one li from the north gate of the mountain city we come to the Karandavenuvana (Jialantuozhuyuan) where now the stone foundation and the^[ii.160] brick walls of a vihara exist. The door faces the east. Tathagata, when in the world, frequently dwelt here, and preached the law for the guidance and conversion of men and to rescue the people. They have now made a figure of Tathagata the size of life. In early days there was in this town a great householder (grahapati) called Karanda; at this time he had gained much renown by giving to the heretics a large Bamboo Garden. Then coming to see Tathagata and hearing his Law, he was animated by a true faith. He then regretted that the multitude of unbelievers should dwell in that place. “And now,” he said, “the leader of gods and men has no place in which to lodge.” Then the spirits and demons, affected by his faithfulness, drove away the heretics, and addressing them said, “Karanda, the householder, is going to erect a vihara here for the Buddha; you must get away quickly, lest calamity befall you!”

The heretics, with hatred in their heart and mortified in spirit, went away; thereupon the householder built this vihara. When it was finished he went himself to invite Buddha. Thereon Tathagata received the gift.

To the east of the Karandavenuvana is a stupa which was built by Ajatasatru-raja. After the Nirvana of Tathagata the kings divided the relics (sheli); the king Ajatasatru returned then with his share, and from a feeling of extreme reverence built (a stupa) and offered his religious offerings to it. When Ashoka-raja (Wuyou) became a believer, he opened it and took the relics, and in his turn built another stupa. This building constantly emits miraculous light.

By the side of the stupa of Ajatasatru-raja is another stupa which encloses the relics of half of the body of Ananda. Formerly, when the saint was about to reach nirvana, he left the country of Magadha and proceeded to the town of Vaisali (Feisheli). As these two countries disputed (about him) and began to raise troops, the venerable one, from pity, divided his body into two parts. The King of Magadha, receiving his share, returned and offered^[ii.161] to it his religious homage, and immediately prepared in this renowned land, with great honor, to raise a stupa. By the side of this building is a place where Buddha walked up and down.

Not far from this is a stupa. This is the place where Shariputra and Mudgalaputra dwelt during the rainy season.

To the southwest of the Bamboo Garden (Venuvana) about 5 or 6 li, on the north side of the southern mountain, is a great bamboo forest. In the middle of it is a large stone house. Here the venerable Kashyapa with 999 great arhats, after the Nirvana of Tathagata, called a convocation (for the purpose of settling) the Three Pitakas. Before it is the old foundation-wall. King Ajatasatru made this hall for the sake of accommodating the great arhats who assembled to settle the dharma-pitaka.

At first, when Maha-Kashyapa was seated in silent (study) in the desert (‘mountain forests’), suddenly a bright light burst forth, and he perceived the earth shaking. Then he said, “What fortunate change of events is there, that this miracle should occur?” Then exerting his divine sight, he saw the Lord Buddha between the two trees entering nirvana. Forthwith he ordered his followers to accompany him to the city of Kusinagara (Jushi). On the way they met a Brahman holding in his hands a divine flower. Kashyapa, addressing him, said, “Whence come you? Know you where our great teacher is at present?” The Brahman replied and said, “I have but just come from yonder city of Kusinagara, where I saw your great master just entered into nirvana. A vast^[ii.162] multitude of heavenly beings were around him offering their gifts in worship, and this flower, which I hold, I brought thence.”

Kashyapa having heard these words, said to his followers, “The Sun of wisdom has quenched his rays. The world is now in darkness. The illustrious guide has left us and gone, and all flesh must fall into calamity.”

Then the careless bhikshus said one to another with satisfaction, “Tathagata has gone to rest. This is good for us, for now, if we transgress, who is there to reprove or restrain us?”

Then Kashyapa, having heard this, was deeply moved and afflicted, and he resolved to assemble (‘collect’) the treasure of the Law ( dharma-pitaka) and bring to punishment the transgressors. Accordingly he proceeded to the two trees, and regarding Buddha, he offered worship.

And now the King of the Law having gone from the world, both men and devas were left without a guide, and the great arhats, moreover, were cleaving to (the idea of their) nirvana. Then the great Kashyapa reflected thus: “To secure obedience to the teaching of Buddha, we ought to collect the dharma-pitaka.” On this he ascended Mount Sumeru and sounded the great gong (ghanta), and spoke thus: “Now then, in the town of Rajagriha there is going to be a religious assembly. Let all those who have obtained the fruit (of arhat-ship) hasten to the spot.”

In connection with the sounding of the gong the direction of Kashyapa spread far and wide through the Great Chiliocosm, and all those possessed of spiritual capabilities, hearing the instructions, assembled in convocation. At this time Kashyapa addressed the assembly and said, “Tathagata having died (‘attained to extinction,’ or ‘nirvana’), the world is empty. We ought to collect the dharma-pitaka, in token of our gratitude to Buddha. Now then, being about to accomplish this, there should be profound composure (‘quiet’). How can this be done in the midst of ^[ii.163] such a vast multitude? Those who have acquired the Three Species of Knowledge (Trividyas), who have obtained the Six Supernatural Faculties (shadabhijnas), who have kept the Law without failure, whose powers of discrimination (‘dialectic’) are clear, such superior persons as these may stop and form the assembly. Those who are learners with only limited fruit, let such depart to their homes.”

On this 999 men were left; but he excluded Ananda, as being yet a learner. Then the great Kashyapa, calling him, addressed him thus: “You are not yet free from defects; you must leave the holy assembly.” He replied, “During many years I have followed Tathagata as his attendant; every assembly that has been held for considering the Law, I have joined; but now, as you are going to hold an assembly after his death (wai), I find myself excluded; the King of the Law having died, I have lost my dependence and helper.”

Kashyapa said,” Do not cherish your sorrow! You were a personal attendant on Buddha indeed, and you therefore heard much, and so you loved (much), and therefore you are not free from all the ties that bind (the soul or affections).”

Ananda, with words of submission, retired and came to a desert place, desiring to reach a condition “beyond learning”; he strove for this without intermission, but with no result. At length wearied out, he desired one day to lie down. Scarcely had his head reached the pillow when he obtained the condition of an arhat.

He then went to the assembly, and knocking at the door, announced his arrival. Kashyapa then asked him, saying, “Have you got rid of all ties? In that case exercise your spiritual power and enter without the door being opened!” Ananda, in compliance with the order, entered through the keyhole, and having paid reverence to the priesthood, retired and sat down.

^[ii.164] At this time fifteen days of the summer rest (varshavasana) had elapsed. On this Kashyapa rising, said, “Consider well and listen! Let Ananda, who ever heard the words of Tathagata, collect by singing through the sutra-pitaka. Let Upali (Youboli), who clearly understands the rules of discipline (vinaya), and is well known to all who know, collect the vinaya-pitaka; and I, Kashyapa, will collect the abhidharma-pitaka” The three months of rain being past, the collection of the Tripitaka, was finished. As the great Kashyapa was the president (sthavira) among the priests, it is called the Sthavira (Shangzuobu) Convocation.

Northwest of the place where the great Kashyapa held the convocation is a stupa. This is where Ananda, being forbidden by the priests to take part in the assembly, came and sat down in silence and reached the fruit (‘position’) of an arhat. After this he joined the assembly.

Going west from this point 20 li or so, is a stupa built by Ashoka-raja. This is the spot where the Mahasangha (‘Great Assembly’) formed their collection of books (or ‘held their assembly’). Those who had not been permitted to join Kashyapa’s assembly, whether learners or those above learning ( arhats), to the number of 100,000 men, came together to this spot and said, “While Tathagata was alive we all had a common master, but now the King of the Law is dead it is different. We too wish to show our gratitude to Buddha, and we also will hold an assembly for collecting the scriptures.” On this the common folk with the holy disciples came to the assembly (‘all assembled’), the foolish and wise alike flocked together and collected the sutra-pitaka, the vinaya-pitaka, the abhidharma-pitaka, the miscellaneous-pitaka (khuddakanikaya), and^[ii.165] the dharani-pitaka. Thus they distinguished Five Pitakas. And because in this assembly both common folk and holy personages were mixed together, it was called the Assembly of the Great Congregation (Mahasangha).

To the north of the Venuvana Vihara about 200 paces we come to the Karanda Lake (Karandahrada). When Tathagata was in the world he preached often here. The water was pure and clear, and possessed of the eight qualities. After the Nirvana of Buddha it dried up and disappeared.

To the northwest of the Karandahrada, at a distance of 2 or 3 li, is a stupa which was built by Ashoka-raja It is about 60 feet high; by the side of it is a stone pillar on which is a record engraved relating to the foundation of the stupa. It is about 50 feet high, and on the top has the figure of an elephant.

To the northeast of the stone pillar, not far, we come to the town of Rajagriha (Heluoshejilixi). The outer walls of this city have been destroyed, and there are no remnants of them left; the inner city (walls), although in a ruined state, still have some elevation from the ground, and are about 20 li in circuit. In the first case, Bimbisara- raja established his residence in Kusagara; in this place the houses of the people, being close together, were frequently burned with fire and destroyed. When one house was in flames, it was impossible to prevent the whole neighborhood sharing in the calamity, and consequently the whole was burned up. Then the people made loud complaints, and. were unable to rest quietly in their dwellings. The king said, “By my demerit the lower people are afflicted; ^[ii.166] what deed of goodness (‘meritorious virtue’) can I do in order to be exempt from such calamities?” His ministers said, “Maharaja, your virtuous government spreads peace and harmony, your righteous rule causes light and progress. It is by want of due attention on the part of the people that these calamities of fire occur. It is necessary to make a severe law to prevent such occurrences hereafter. If a fire breaks out, the origin must be diligently sought for, and to punish the principal guilty person, let him be driven into the Cold Forest. Now this Cold Forest (Sitavana) is the place of corpses abandoned (‘cast out’) there. Every one esteems it an unlucky place, and the people of the land avoid going there and passing through it. Let him be banished there as a cast-out corpse. From dread of this fate, the people will become careful and guard (against the outbreak of fire).” The king said, “It is well; let this announcement be made, and let the people attend to it.”

And now it happened that the king’s palace was the first to be burned with fire. Then he said to his ministers, “I myself must be banished”; and he gave up the government to his eldest son in his own place. “I wish to maintain the laws of the country (he said); I therefore myself am going into exile.”

At this time the king of Vaisali hearing that Bimbisara-raja was dwelling alone in the Cold Forest, raised an army and put it in movement to invade (‘make a foray’) when nothing was ready (to resist him). The lords of the marches (‘frontiers’), hearing of it, built a town, and as the king was the first to inhabit it, it was called Royal City (Rajagriha). Then the ministers and the people all flocked there with their families.

It is also said that Ajatasatru-raja first founded this^[ii.167] city, and the heir-apparent of Ajatasatru having come to the throne, he also appointed it to be the capital, and so it continued until the time of Ashoka-raja, who changed the capital to Pataliputra, and gave the city of Rajagriha to the Brahmans, so that now in the city there are no common folk to be seen, but only Brahmans to the number of a thousand families.

At the southwest angle of the royal precincts are two small sangharamas; the priests who come and go, and are strangers in the place, lodge here. Here also Buddha, when alive, delivered the law (preached). Northwest from this is a stupa; this is the site of an old village where the householder Jyotishka (Shudisejia) was born.

Outside the south gate of the city, on the left of the road, is a stupa. Here Tathagata preached and converted Rahula (Luohuluo).

Going north from this 30 li or so, we come to Nalanda sangharama. The old accounts of the country say that to the south of this sangharama, in the middle of an amra (yanmoluo, ‘mango’) grove, there is a tank. The naga of this tank is called Nalanda. By the side of it is built the sangharama, which therefore takes the name (of the naga). But the truth is that Tathagata in old days practiced the life of a bodhisattva here, and became the king of a great country, and established his capital in this land. Moved by pity for living things, he delighted in continually relieving them. In remembrance of this virtue he was called Charity Without Intermission (i.e. Nalanda); and the sang^[ii.168]harama was called in perpetuation of this name. The site was originally a mango grove. Five hundred merchants bought it for ten kotis of gold pieces and gave it to Buddha. Buddha preached the Law here during three months, and the merchants and others obtained the fruit of holiness. Not long after the Nirvana of Buddha, a former king of this country named Sakraditya (Shuojialuoadieduo) respected and esteemed the (system of the) One Vehicle, and honored very highly the Three Treasures (triratnani). Having selected by augury a lucky spot, he built this sangharama. When he began the work he wounded, in digging, the body of the naga. At this time there was a distinguished soothsayer belonging to the heretical sect of the Nirgranthas. He having seen the occurrence, left this record: “This is a very superior site. If you build here a sangharama, it must of necessity become highly renowned. Throughout the Five Indies it will be a model. For a period of a thousand years it will flourish still. Students of all degrees will here easily accomplish their studies. But many will spit blood because of this wound given to the naga.”

His son, Buddhagupta-raja (Fotuojuduo), who succeeded him, continued to labor at the excellent undertaking of his father. To the south of this he built another sangharama.

Tathagatagupta-raja (Datuojieduojuduo) vigorously practiced the former rules (of his ancestors), and he built east from this another sangharama.

Baladitya-raja (Poluoadieduo) succeeded to the empire. On the northeast side he built a sangharama. ^[ii.169] The work being done, he called together an assembly for congratulation. He respected equally the obscure and the renowned, and invited common folk and men of religion (‘holiness’) without distinction. The priests of all India came together for the distance of 10,000 li. After all were seated and at rest, two priests arrived. They led them up the three-storied pavilion. Then they asked them, saying, “The king, when about to call the assembly, first asked men of all degrees (‘common and holy’). From what quarter do your reverences come so late?” They said, “We are from the country of China. Our teacher was sick. Having nourished him, we set out to accept the king’s far-off invitation. This is the reason why we have arrived so late.”

The assembly hearing this, were filled with astonishment, and proceded at once to inform the king. The king knowing that they were holy persons, went himself to interrogate them. He mounted the pavilion, but he knew not where they had gone. The king then was affected by a profound faith; he gave up his country and became a recluse. Having done so, he placed himself as the lowest of the priests, but his heart was always uneasy and ill at rest. “Formerly (he said) I was a king, and the highest among the honorable; but now I have become a recluse, I am degraded to the bottom of the priesthood.” Forthwith he went to the priests, and said words to the above effect. On this the sangha resolved that they who had not received the full orders should be classed according to their natural years of life. This sangharama is the only one in which this law exists.

^[ii.170] This king’s son, called Vajra (Fasheluo), came to the throne in succession, and was possessed of a heart firm in the faith. He again built on the west side of the monastery a sangharama.

After this a king of Central India built to the north of this a great sangharama. Moreover, he built round these edifices a high wall with one gate. A long succession of kings continued the work of building, using all the skill of the sculptor, until the whole is truly marvelous to behold. The king said, “In the hall of the monarch who first began the sangharama I will place a figure of Buddha, and I will feed forty priests of the congregation every day to show my gratitude to the founder.”

The priests, to the number of several thousands, are men of the highest ability and talent. Their distinction is very great at the present time, and there are many hundreds whose fame has rapidly spread through distant regions. Their conduct is pure and unblamable. They follow in sincerity the precepts of the moral law. The rules of this monastery are severe, and all the priests are bound to observe them. The countries of India respect them and follow them. The day is not sufficient for asking and answering profound questions. From morning until night they engage in discussion; the old and the young mutually help one another. Those who cannot discuss questions out of the Tripitaka are little esteemed, and are obliged to hide themselves for shame. Learned men from different cities, on this account, who desire to acquire quickly a renown in discussion, come here in multitudes to settle their doubts, and then the streams (of their wisdom) spread far and wide. For this reason some persons usurp the name (of Nalanda students), and in going to and fro receive honor in consequence. If men^[ii.171] of other quarters desire to enter and take part in the discussions, the keeper of the gate proposes some hard questions; many are unable to answer, and retire. One must have studied deeply both old and new (books) before getting admission. Those students, therefore, who come here as strangers, have to show their ability by hard discussion; those who fail compared with those who succeed are as seven or eight to ten. The other two or three of moderate talent, when they come to discuss in turn in the assembly, are sure to be humbled, and to forfeit their renown. But with respect to those of conspicuous talent of solid learning, great ability, illustrious virtue, distinguished men, these connect (their high names) with the succession (of celebrities belonging to the college), such as Dharmapala (Hufa) and Chandrapala (Huyue), who excited by their bequeathed teaching the thoughtless and worldly; Gunamati (Dehui) and Sthiramati (Jianhui), the streams of whose superior teaching spread abroad even now; Prabhamitra (Guangyou) with his clear discourses; Jinamitra (Shengyou), with his exalted eloquence; the pattern and fame (‘sayings and doings’) of Jnanachandra (Zhiyue) reflect his brilliant activity; Shigrabuddha (Mingmin), and Silabhadra (Jiexian), and other eminent men whose names are lost. These illustrious personages, known to all, excelled in their attainments (‘virtue’) all their distinguished predecessors, and passed the bounds pf the ancients in their learning. Each of these composed some tens of treatises and commentaries^[ii.172] which were widely diffused, and which for their perspicuity are passed down to the present time.

The sacred relics on the four sides of the monastery are hundreds in number. For brevity’s sake we will recount two or three. On the western side of the sangharama, at no great distance, is a vihara. Here Tathagata in old days stopped for three months and largely expounded the excellent Law for the good of the devas.

To the south 100 paces or so is a small stupa. This is the place where a bhikshu from a distant region saw Buddha. Formerly there was a bhikshu who came from a distant region. Arriving at this spot, he met the multitude of disciples accompanying Buddha, and was affected inwardly with a feeling of reverence, and so prostrated himself on the ground, at the same time uttering a strong desire that he might obtain the position of a Chakravartin monarch. Tathagata having seen him, spoke to his followers thus: “That bhikshu ought much to be pitied. The power (‘character’) of his religious merit is deep and distant; his faith is strong. If lie were to seek the fruit of Buddha, not long hence he would obtain it; but now that he has earnestly prayed to become a Chakravartin king, he will in future ages receive this reward: as many grains of dust as there are from the spot where he has thrown himself on the earth down to the very middle of the gold wheel, so many Chakravartin kings will there be for reward; but having fixed his mind on earthly joys, the fruit of holiness is far off.

On this southern side is a standing figure of Avalokitesvara- bodhisattva (Guanzizai). Sometimes he is seen holding a vessel of perfume going to the vihara of Buddha and turning round to the right.

^[ii.173] To the south of this statue is a stupa, in which are remains of Buddha’s hair and nails cut during three months. Those persons afflicted with children’s complaints,” coming here and turning round religiously, are mostly healed.

To the west of this, outside the wall, and by the side of a tank, is a stupa. This is where a heretic, holding a sparrow in his hand, asked Buddha questions relating to death and birth.

To the southeast about 50 paces, within the walls, is an extraordinary tree, about eight or nine feet in height, of which the trunk is twofold. When Tathagata of old time was in the world, he flung his tooth-cleaner (dantakashtha) on the ground here, where it took root. Although many months and years have elapsed since then, the tree neither decreases nor increases.

Next to the east there is a great vihara about 200 feet in height. Here Tathagata, residing for four months, explained various excellent laws.

After this, to the north 100 paces or so, is a vihara in which is a figure of Avalokitesvara-bodhisattva (Guanzizai). The disciples of pure faith, who offer their religious gifts, do not all see the place he occupies alike; it is not fixed. Sometimes he (i.e. the figure) seems to be standing by the side of the door; sometimes he goes out in front of the eaves. Religious people, both clerics and laics, from all parts come together in numbers to offer their gifts.

To the north of this vihara is a great vihara, in height about 300 feet, which was built by Baladitya-raja (Poluoadieduowang). With respect to its magnificence,^[ii.174] its dimensions, and the statue of Buddha placed in it resembles (‘is the same as’) the great vihara built under the bodhi-tree.

To the northeast of this is a stupa. Here Tathagata in days gone by explained the excellent law for seven days.

To the northwest is a place where the Four Past Buddhas sat down.

To the south of this is a vihara of brass built by Shiladitya- raja. Although it is not yet finished, yet its intended measurement, when finished (to plan), will be 100 feet.

Next to the eastward 200 paces or so, outside the walls, is a figure of Buddha standing upright and made of copper. Its height is about 80 feet. A pavilion of six stages is required to cover it. It was formerly made by Purnavarma-raja (Manzhou).

To the north of this statue 2 or 3 li, in a vihara constructed of brick, is a figure of Tara-bodhisattva (Duoluopusa). This figure is, of great height, and its spiritual appearance very striking. Every fast-day of the year large offerings are made to it. The kings and ministers and great people of the neighboring countries offer exquisite perfumes and flowers, holding gem-covered flags^[ii.175] and canopies, while instruments of metal and stone resound in turns, mingled with the harmony of flutes and harps. These religious assemblies last for seven days.

Within the southern gate of the wall is a large well. Formerly, when Buddha was alive, a great company of merchants parched with thirst came here to the spot where Buddha was. The Lord of the World, pointing to this place, said, “You will find water there.” The chief of the merchants pierced the earth with the end of the axle of his cart and immediately water rushed out from the ground. Having drunk and heard the Law, they all obtained the fruit of holiness.

Going southwest 8 or 9 li from the sangharama, we come to the village of Kulika (Julijia). In it is a stupa built by Ashoka- raja. This is where the venerable Mudgalaputra (Moteqieluozi) was born. By the side of the village is a stupa. This is where the venerable one reached complete nirvana and in it are placed the remains of his bequeathed body. The venerable (Mahamudgalaputra) was of, a great Brahman family, and was an intimate friend of Shariputra when they were young. This Shariputra was renowned for the clearness of his dialectic skill; the other for his persevering and deep penetration. Their gifts and wisdom were alike, and moving or standing they were always together. Their aims and desires from beginning to end were just the same. They had together left the world from distaste to its pleasures, and as hermits had followed Sanjaya (Shansheye) as their master. Shariputra having met Asvajita (Masheng) the arhat, hearing the Law, understood its holy (meaning). On returning; he repeated what he had^[ii.176] heard for the sake of the venerable (Mudgalaputra). On this he understood the meaning of the law and reached the first fruit. Then with 250 followers he went to the place where Buddha was. The Lord of the World, seeing him at a distance, pointing him out, said to his disciples, “That one coming here will be the first among my followers in the exercise of spiritual faculties (‘miraculous powers’).” Having reached the place where Buddha was, he requested to enter the Law (‘society’). The Lord replying, said, “Welcome, O Bhikshu; carefully practice a pure life, and you shall escape the limits of sorrow.” Hearing this, his hair fell off and his common robes were changed into others. Observing in their purity the sections of the rules of moral discipline, and being in his exterior behavior faultless, after seven days, getting rid of all the bonds of sin, he reached the condition of an arhat and the supernatural powers.

East of the old village of Mudgalaputra, going 3 or 4 li, we come to a stupa. This is the place where Bimbisara-raja went to have an interview with Buddha. When Tathagata first obtained the fruit of a Buddha, knowing that the hearts of the people of the Magadha were waiting for him athirst, he accepted the invitation of Bimbisara- raja, and early in the morning, putting on his robes, he took his begging-dish, and with a thousand bhikshus around him, on the right hand and the left (he advanced). In front and behind these there were a number of aged Brahmans who went with twisted hair (jalina), and being desirous of the law, wore their dyed garments (chivara). Followed by such a throng, he entered the city of Kajagriha.

Then Lord Sakra (Dishi) the Deva-raja, changing his appearance into that of a Manava (Monapo) youth, with a crown upon his head and his hair bound up, in his left hand holding a golden pitcher, and in his right a precious staff, he walked above the earth four fingers^[ii.177] high, leading Buddha along the road in front, in the midst of the vast assembly. Then the king of the Magadha country, Bimbisara (Pinpisuoluo) by name, accompanied by all the Brahman householders within the land, and the merchants (jushi), 100,000 myriads in all, going before and behind, leading and following, proceeded from the city of Rajagriha to meet and escort the holy congregation.

Southeast from the spot where Bimbasara-raja met Buddha, at a distance of about 20 li, we come to the town of Kalapinaka (Jialuobinajia). In this town is a stupa which was built by Ashoka-raja. This is the place where Shariputra, the venerable one, was born. The well of the place still exists. By the side of the place is a stupa. This is where the Venerable One obtained nirvana; the relics of his body, therefore, are enshrined therein. He also was of a high Brahman family. His father was a man of great learning and erudition; he penetrated thoroughly the most intricate questions. There were no books he had not thoroughly investigated. His wife had a dream and told it to her husband. “Last night,” said she, “during my sleep my dreams were troubled by a strange man whose body was covered with armor; in his hand he held a diamond mace with which he broke the mountains; departing, he stood at the foot of one particular mountain.” “This dream,” the husband said, “is extremely good. You will bear a son of deep learning; he will be honored in the world, and will attack the treatises of all the masters and break down their teaching (schools). Being led to consider, he will become the disciple of one who is more than human.”

^[ii.178] And so in due course she conceived a child. All at once she was greatly enlightened. She discoursed in high and powerful language, and her words were not to be overthrown. When the venerable one began to be eight years old, his reputation was spread in every direction. His natural disposition was pure and simple, his heart loving and compassionate. He broke through all impediments in his way, and perfected his wisdom. He formed a friendship when young with Mudgalaputra, and being deeply disgusted with the world, and having no system to adopt as a refuge, he went with Mudgalaputra to the heretic Sanjaya’s abode, and practiced (his mode of salvation). Then they said together, “This is not the system of final deliverance, nor is it able to rescue us from the trammels of sorrow. Let us each seek for an illustrious guide. He who first obtains sweet dew, let him make the taste common to the other.”

At this time the great arhat Asvajita, holding in his hand his proper measure bowl (patra), was entering the city begging for food.

Shariputra seeing his dignified exterior and his quiet and becoming manner, forthwith asked him, “Who is your master?” He answered, “The prince of the Shakya tribe, disgusted with the world, becoming a hermit, has reached perfect wisdom. This one is my master.” Shariputra added, “And what doctrine does he teach? May I find a way to hear it?” He said, “I have but just received instruction, and have not yet penetrated the deep doctrine.” Shariputra said, “Pray tell me (repeat) what you have heard.” Then Asvajita, so far as he could, explained it and spoke. Shariputra having heard it, immediately^[ii.179] reached the first fruit, and went forthwith with 250 of his followers, to the place where Buddha was dwelling.

The Lord of the World, seeing him afar off, pointing to him and addressing his followers, said, “Yonder comes one who will be most distinguished for wisdom among my disciples.” Having reached the place, he bent his head in worship and asked to be permitted to follow the teaching of Buddha. The Lord said to him, “Welcome, O Bhikshu!”

Having heard these words, he was forthwith ordained. Half a month after, hearing Buddha preach the law on account of a Brahman called Long-Nails (Dirghanakha), together with other discourses, and understanding them with a lively emotion, he obtained the fruit of an arhat. After this, Ananda hearing Buddha speak about his nirvana, it was noised abroad and talked about (by the disciples). Each one was affected with grief. Shariputra was doubly touched with sorrow, and could not endure the thought of seeing Buddha die. Accordingly, he asked the Lord that he might die first. The Lord said, “Take advantage of your opportunity.”

He then bade adieu to the disciples and came to his native village. His followers, the shramaneras, spread the news everywhere through the towns and villages. Ajatasatru-raja and his people hastened together as the wind, and assembled in clouds to the assembly, while Shariputra repeated at large the teaching of the Law. Having heard it, they went away. In the middle of the following night, with fixed (correct) thought, and mind restrained, he entered the samadhi called “final extinction.” After awhile, having risen out of it, he died.

^[ii.180] Four or five li to the southeast of the town Kalapinaka is astupa. This is the spot where a disciple of Shariputra reached nirvana. It is otherwise said, “When Kashyapa Buddha was in the world, then three kotis of great arhats entered the condition of complete nirvana in this place.”

Going 30 li or so to the east of this last-named stupa, we come to Indrashailaguha Mountain (Yintuoluoshiluojuhe Shan). The precipices and valleys of this mountain are dark and gloomy. Flowering trees grow thickly together like forests. The summit has two peaks, which rise up sharply and by themselves. On the south side of the western peak between the crags is a great stone house, wide but not high. Here Tathagata in old time was stopping when Shakra the Deva-raja wrote on the stone matters relating to forty-two doubts which he had, and asked Buddha respecting them.

Then Buddha explained the matters. The traces of these figures still exist. Persons now try to imitate by comparison these ancient holy figures (‘figure forms’).^[ii.181] Those who enter the cave to worship are seized with a sort of religious trepidation.

On the top of the mountain ridge are traces where the Four Former Buddhas sat and walked, still remaining. On the top of the eastern peak is a sangharama; the common account is this: when the priests who dwell here look across in the middle of the night at the western peak, where the stone chamber is, they see before the image of Buddha lamps and torches constantly burning. Before the sangharama on the eastern peak of the Indrasilaguha Mountain is a stupa which is called Hansa (Gensuo). Formerly the priests of this sangharama studied the doctrine of the Little Vehicle, that is, the Little Vehicle of the “Gradual Doctrine.” They allowed therefore the use of the three pure articles of food, and they followed this rule without fail. Now afterwards, when it was not time to seek for the three pure articles of food, there was a bhikshu who was walking up and down; suddenly he saw a flock of wild geese flying over him in the air. Then he said in a jocose way, “Today the congregation of priests has not food sufficient, Mahasattvas! Now is your opportunity.” No sooner had he finished, than a goose, stopping its flight, fell down before the priest and died. The bhikshu having seen this, told it to the priests, who, hearing it, were affected with pity, and said one to the other, “Tathagata framed his law as a guide and en^[ii.182]couragement (suitable to) the powers (‘springs’) of each person; now we, following the ‘gradual’ doctrine, are using a foolish guide. The Great Vehicle is the true doctrine. We ought to change our former practice, and follow more closely the sacred directions. This goose falling down is, in truth, a true lesson for us, and we ought to make known its virtue by handing down the story to other ages, the most distant.” On this they built a stupa to hand down to future ages the action they had witnessed, and they buried the dead goose beneath it.

Going 150 or 160 li to the northeast of the Indrasilaguha Mountain, we come to the Kapotika (‘Pigeon’) Monastery. There are about 200 priests, who study the principles of the Sarvastavada school of Buddhism.

To the east is a stupa which was built by Ashoka-raja. Formerly Buddha residing in this place, declared the Law for one night to the great congregation. At this time there was a bird-catcher who was laying his snares for the feathered tribe in this wood. Having caught nothing for a whole day, he spoke thus, “My bad luck today is owing to a trick somewhere.” Therefore he came to the place where Buddha was, and said in a high voice, “Your speaking the Law today, O Tathagata, has caused me to catch nothing in all my nets. My wife and my children at home are hungry; what expedient shall I try to help them?” Then Tathagata replied, “If you will light a fire, I will give you something to eat.”

Then Tathagata made to appear a large dove, which fell in the fire and died. Then the bird-catcher taking it, carried it to his wife and children, and they ate it^[ii.183] together. Then he went back to the place where Buddha was, on which, by the use of expedients, he framed his discourse so as to convert the bird-catcher. Having heard the discourse, he repented of his fault and was renewed in heart. Then he left his home, and practicing wisdom, reached the holy fruit, and because of this the sangharama, was called Kapotika.

To the south of this 2 or 3 li we come to a solitary hill, which is of great height, and covered with forests and jungle. Celebrated flowers and pure fountains of water cover its sides and flow through its hollows. On this hill are many viharas and religious shrines, sculptured with the highest art. In the exact middle of the vihara is a figure of Avalokitesvara-bodhisattva (Guanzizai). Although it is of small size, yet its spiritual appearance is of an affecting character. In its hand it holds a lotus flower; on its head is a figure of Buddha.

There are always a number of persons here who abstain from food desiring to obtain a view of the bodhisattva. For seven days, and fourteen days, and even for a whole month (do they fast). Those who are properly affected see this Avalokitesvara-bodhisattva (Guanzizai) with its beautiful marks, and thoroughly adorned with all its majesty and glory. It comes forth from the middle of the statue, and addresses kind words to these men.

In old days the king of the Simhala country, in the ^[ii.184] early morning reflecting his face in a mirror, was not able to see himself, but he saw in the middle of a tala wood, on the top of a little mountain in the Magadha country of Jambudvipa, a figure of this bodhisattva. The king, deeply affected at the benevolent appearance of the figure, diligently searched after it. Having come to this mountain, he found in fact a figure resembling the one he had seen. On this he built a vihara and offered to it religious gifts. After this the king still recollecting the fame of the circumstance, according to his example, built viharas and spiritual shrines. Flowers and incense with the sound of music are constantly offered here.

Going southeast from this shrine on the solitary mountain about 40 li, we come to a monastery with about fifty priests, who study the teaching of the Little Vehicle. Before the sangharama is a great stupa, where many miracles are displayed. Here Buddha in former days preached for Brahma-deva’s sake and others during seven days. By the side of it are traces where the Three Buddhas of the Past Age sat and walked. To the northeast of the sangharama about 70 li, on the south side of the Ganges River, we come to a large village, thickly populated. There are many deva-temples here, all of them admirably adorned.

Not far to the southeast is a great stupa. Here Buddha for a night preached the Law. Going east from this we enter the desert mountains; and going 100 li or so, we come to the monastery of the village of Rajjana (Luoboniluo).

Before this is a great stupa which was built by Ashoka-^[ii.185]raja. Here Buddha formerly preached the Law for three months. To the north of this 2 or 3 li is a large tank about 30 li round. During the four seasons of the year a lotus of each of the four colors opens its petals.

Going east we enter a great forest wild, and after 200 li or so we come to the country of Hiranyaparvata (Yilannabofaduo).