Xuanzang • Xiyu ji

^[i.7-17]

INTRODUCTION
Zhang Yue

^[i.7]If we examine in succession the rules of the emperors, or look into the records of the monarchs, when Pao Xi began to adjust matters and Xuan Yuan began to let ^[i.8] fall his robes, we see how they administered the affairs, and first divided the limits of the empire.

When Tang Yao received the call of heaven (to rule), his glory reached to the four quarters; when Yu Shun had received his map of the earth, his virtue flowed throughout the nine provinces. From that time there have come down clear n records, annals of events; though distant, we may hear the previous doings (of eminent men), or gather their words from the records of their disciples, How much rather when we live under a renowned government, and depend on those without partial aims. Now then our Great Tang Emperor (or ‘Dynasty’), conformed in the highest degree to the heavenly pattern, now holds the reins of government, and unites in one the six parts of the world, and is gloriously established. Like a fourth august monarch, he illustriously administers the empire. His mysterious controlling power flows afar; his auspicious influence (‘fame’ or ‘instruction’) widely extends: like the heaven and the earth, he covers and sustains (his subjects), or like the resounding wind or the fertilizing rain. The eastern barbarians bring him tribute; the western frontiers are brought to submission. He has secured and hands down the succession, appeasing tumult, restoring order. He certainly surpasses the previous kings; he ^[i.9] embraces in himself the virtues of former generations. Using the same currency (or ‘literature’), all acknowledge his supreme rule. If his sacred merit be not recorded in history, then it is vain to exalt the great (or ‘his greatness’); if it be not to illuminate the world, why then shine so brilliantly his mighty deeds?

Xuanzang, wherever he bent his steps, has described the character of each country. Although he has not examined the country or distinguished the customs (in every case), he has shown himself trustworthy. With respect to the emperor who transcends the five and surpasses the three, we read how all creatures enjoy his benefits, and all who can declare it utter his praises. From the royal city throughout the (Five) Indies, men who inhabit the savage wilds, those whose customs are diverse from ours, through the most remote lands, all have received the royal calendar, all have accepted the imperial instructions; alike they praise his warlike merit and sing of his exalted virtues and his true grace of utterance. This is the first thing to be declared. In searching through previous annals no such thing has been seen or heard of. In all the records of biography no such an account has been found. It was necessary first to declare the benefits arising from the imperial rule: now we proceed to narrate facts, which have been gathered either by report or sight, as follows

This Sahalōka (Suo-he) world is the three-thousand-great-thousand ^[i.10] system of worlds (‘Chiliocosm’), over which one Buddha exercises spiritual authority (converts and controls). In the middle of the Great Chiliocosm, illuminated by one Sun and Moon, are the four continents, in which all the Buddhas, Lords of the World, appear by apparitional birth and here also die for the purpose of guiding holy men and worldly men.

The mountain called Sumeru stands up in the midst of the great sea firmly fixed on a circle of gold, around which mountain the Sun and Moon revolve; this mountain is perfected by (‘composed of’) Four Precious Substances, and is the abode of the dēvas. Around this are seven mountain-ranges and seven seas; between each range a flowing sea of the eight peculiar qualities. Outside the seven ^[i.11] golden mountain-ranges is the Salt Sea. There are four lands (dvīpas, i.e. ‘countries’ or ‘islands’) in the Salt Sea, which are inhabited. On the east, (Pūrva)vidēha; on the south, Jambu-dvīpa; on the west, Gōdhanya; on the north, Kuru-dvīpa.

A Golden-Wheel Monarch rules righteously the four; a Silver-Wheel Monarch rules the three (excepting Kuru); a Copper-Wheel Monarch rules over two (excepting Kuru and Gōdhanya); and an Iron-Wheel Monarch rules over Jambud-vīpa only. When first a wheel-king is established in power a great wheel-gem appears floating in space, and coming towards him; its character—whether gold, silver, copper, or iron—determines the king’s destiny and his name.

In the middle of Jambu-dvīpa there is a lake called Anavatapṭa, to the south of the Fragrant Mountains and to the north of the great Snowy Mountains; it is 800 li and more in circuit; its sides are composed of gold, silver, lapis-lazuli, and crystal; golden sands lie at the bottom, and its waters are clear as a mirror. The Great Earth Bōdhisattva, by the power of his vow, transforms himself into a Nāga-rāja and dwells therein; from his dwelling the cool waters proceed forth and enrich Jambu-dvīpa (Shan-bu-zhou).

From the eastern side of the lake, through the mouth of a silver ox, flows the Ganges River (Jing-jia); encircling the lake once, it enters the southeastern sea.

^[i.12] From the south of the lake, through a golden elephant’s mouth, proceeds the Indus River (Xin-du); encircling the lake once, it flows into the southwestern sea.

From the western side of the lake, from the mouth of a horse of lapis-lazuli, proceeds the Vakshu River (Fu-chu); encircling the lake once, it falls into the northwestern sea.

From the north side of the lake, through the mouth of a crystal lion, proceeds the river Sītā River (Xi-duo); encircling the lake once, it falls into the northeastern sea. ^[i.13] They also say that the streams of this river Sītā, entering the earth, flow out beneath the Ji Rock Mountain, and give rise to the river of the Middle Country.

At the time when there is no paramount wheel-monarch, then the land of Jambudvīpa has four rulers:

• on the South, the Lord of Elephants: the land here is warm and humid, suitable for elephants
• on the West, the Lord of Treasures: the land borders on the sea, and abounds in gems
• on the North, the Lord of Horses: the country is cold and hard, suitable for horses
• on the East, the Lord of Men: the climate is soft and ^[i.14] agreeable (exhilarating), and therefore there are many men

In the country of the Lord of Elephants, the people are quick and enthusiastic and entirely given to learning; they cultivate especially magical arts; they wear a robe thrown across them with their right shoulder bare; their hair is done up in a ball on the top and left undressed on the four sides; their various tribes occupy different towns; and their houses are built stage over stage.

In the country of the Lord of Treasures, the people have no politeness or justice; they accumulate wealth; their dress is short, with a left skirt; they cut their hair and cultivate their moustache; and they dwell in walled towns and are eager in profiting by trade.

The people of the country of the Lord of Horses are naturally (tian zi) wild and fierce; they are cruel in disposition; they slaughter (animals) and live under large felt tents; and they divide like birds (going here and there) attending their flocks.

The land of the Lord of Men is distinguished for the wisdom and virtue and justice of the people; they wear a head-covering and a girdle; the end of their dress ^[i.15] (‘girdle’) hangs to the right; they have carriages and robes according to rank; they cling to the soil and hardly ever change their abode; they are very earnest in work; and they are divided into classes.

With respect to the people belonging to these three rulers, the eastern region is considered the best; the doors of their dwellings open towards the East, and when the Sun rises in the morning they turn towards it and salute it. In this country the South side is considered the most honorable. Such are the leading characteristics in respect of manners and customs relating to these regions.

But with regard to the rules of politeness observed between the prince and his subjects, between superiors and inferiors, and with respect to laws and literature, the land of the Lord of Men is greatly advanced. The country of the Lord of Elephants is distinguished for rules that relate to purifying the heart and release from the ties of life and death; this is its leading excellency. With these things the sacred books and the royal decrees are occupied. Hearing the reports of the native races and diligently searching out things old and new, and examining those things that came before his eyes and ears, it is thus that he (Xuanzang) obtained information.

Now Buddha having been born in the western region, and his religion having spread eastwards, the sounds of the words translated have been often mistaken, the phrases of the different regions have been misunderstood on account of the wrong sounds, and thus the sense has been lost. The words being wrong, the idea has been perverted. Therefore, as it is said, “it is indispensable to have the right names, in order that there be no mistakes.”

Now, men differ according to the firmness or weakness of their nature, and so the words and the sounds (of their languages) are unlike. This may be the result either of ^[i.16] climate or usage. The produce of the soil differs in the same way, according to the mountains and valleys. With respect to the difference in manners and customs, and also as to the character of the people in the country of the Lord of Men, the annals sufficiently explain this. In the country of the Lord of Horses and of the Lord of Treasures the (local) records and the proclamations explain the customs faithfully, so that a brief account can be given of them.

In the country of the Lord of Elephants the previous history of the people is little known. The country is said to be in general wet and warm, and it is also said that the people are virtuous and benevolent. With respect to the history of the country, so far as it has been preserved, we cannot cite it in detail; whether it be that the roads are difficult of access, or on account of the revolutions which have occurred, such is the case. In this way we see at least that the people only await instruction to be brought to submission, and when they have received benefit they will enjoy the blessing of civilization (‘pay homage’). How difficult to recount the list of those who, coming from far, after encountering the greatest perils (‘difficulties’), knock at the Gem-Gate with the choice tribute of their country and pay their reverence to the emperor. Wherefore, after he (Xuanzang) had traveled afar in search of the law, in his moments of leisure he has preserved these records of the character of the lands (visited). After leaving the Black Ridge, the manners of the people are savage (‘barbarous’). Although the barbarous tribes are intermixed one with the other, yet the different races are distinguishable, and their territories have well-defined boundaries. Generally speaking, as the land suits, they build walled towns and devote themselves to agriculture and raising cattle. They ^[i.17] naturally hoard wealth and hold virtue and justice in light esteem. They have no marriage decorum, and no distinction of high or low. The women say, “I consent to use you as a husband and live in submission, (and that is all).” When dead, they burn the body, and there is no determined period for mourning. They scar their faces and cut their ears. They crop their hair and tear their clothes. They slay their herds and offer them in sacrifice to the manes of the dead. When rejoicing, they wear white garments; when in mourning, they clothe themselves in black. Thus we have described briefly points of agreement in the manners and customs of these people. The differences of administration depend on the different countries. With respect to the customs of India, they are contained in the following records.