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 SI-YU-KI

BUDDHIST RECORDS
OF
THE WESTERN WORLD
 SI-YU-KI

BUDDHIST RECORDS
OF

THE WESTERN WORLD

TRANSLATION FROM THE CHINESE
OF HIUTN TSIANG (A.D. 629)

SAMUEL BEAL

IN TWO VOLUMES
VOL. I

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 SI-YU-KI

BUDDHIST BECOKDS
OF

THE WE STEEN WOELD

TRANSLATED FROM THE CHINESE

OF HIUEN TSIANG {AD. '629)

BY

SAMUEL BEAL
B.A. (TRIN. COL. CAMB.), R.N. (RETIRED CHAPLAIN AND N.I.), PROFESSOR
OF CHINESE, UNIVERSITY COLLEGE, LONDON ; RECTOR OF
WAllK, NORTHUMBERLAND, ETC.

POPULAR EDITION

TWO VOLUMES IN ONE

LONDON
KEG AN PAUL, TRENCH, TRTJBNER k CO. LE
BROADWAY HOUSE, GS-74 CARTER LANE, E.C.

[All rights reserved]

VOLUME I
 CONTENTS.

PAGE

Introduction .... • . ix
Shih Fa-hian • . xi
Sung-Yun .... « . XV

Hiuen Tsiang • . xviii

Buddhist Literature in China • . XX

Travels op Fa-hian, or Fo-kwd-ki . . xxiii

The Mission of Sung-Yun and Hwei-SAng . lxxxiv
Preface to the “ Ta-t’anG-si-yu-ki,” by Chang Yueh . I

Book I.—Thirty-four Countries . . 7-68

Introduction by Chang Yueh • 7
I^Country of ’O-ki-ni (Akni) . 17
2. Kingdom of K’iu-chi (Kucha) 19
3. Poh-luh-kia (Baluka or Aksu) 24
4. Nu-chih-kien (Nujkend) 29
5. Che-shi (Chaj or Tashkand) . 3°
6. Fei-han (Ferghanah) . 30
7 Su-tu-li-sse-na (Sutrishna) 3i
8. SH-mo-kien (Samarkand) 32
9. Mi-mo-ho (Magliian) . 33
10. K’ie-po-ta-na (Kebud) 33
11. K’iuh-slnvang-ni-kia (Kashania) 34
12. Ho-han (Kuan) 34
13. Pu-ho (Bokhara) • 34
14. Fa-ti (Betik) . 35
15. Ho-li-sih-mi-kia (K'nwarazm) •
35
16. Ki-shwang-na (Kesh) . 0 • t 36
VOL. I.
a
VI CONTENTS.
Book I.—continued PAOe
17. Ta-mi (Termed) .... 38
18. Ch’i-ngoh-yen-na (Chaghani&n or Saghanian) . 39
19. Hwuh-lo-mo (Garma) .... 39
20. Su-man (Suman and Kulab) ... 40
21. Kio-ho-yen-na (Kubadi&n) .... 40
22. Hu-sha (Wakhsh) ..... 40
23. Kho-to-lo (Khotl) ..... 40
24. Kiu-mi-to (Kumidha or Darwaz and Rosban) . 41
25. Fo-kia-lang (Baghlan) ... -43
26. Hi-lu-sih-min-kien (RM-Samangan) . . 43
27. Ho-lin (Khulm) ..... 43
28. Po-ho or Fo-ho-lo (Balkh .... 43
29. Jui-mo-to (Jumadha) .... 48
30. Hu-shi-kien (Jftzgana) .... 48
31. Ta-la-kien (Talikan) . . .48
32. Kie-chi (Gachi or Gaz) . . .49
33. Fan-yen-na (Bamiyan) .... 49
34. Kia-pi-shi (Kapis'a) .... 54

Book II.—Three Countries .... 69-118

(1) Names of India ..... 69
(2) Extent of India, Climate, &c. ... 70
(3) Measures of Length . . . .70
(4) Astronomy, the Indian Calendar, &c. . . 71
(5) Towns and Buildings . . . -73
(6) Seats, Clothing, &c.. . . . .7 5
(7) Dress, Habits, &c. .... 75
(8) Cleanliness, Ablutions, &c. . . . . 77
(9) Writing, Language, Literature, theVedas, Study . 77
(10) Buddhist Schools, Books, Discussions, Discipline 80
(11) Castes, Marriage ..... 82
(12) Royal Race, Troops, Weapons ... 82
(13) Manners, Justice . . . . . 83
(14) Forms of Politeness .... 85
(15) Medicines, Funeral Customs, &c. ... 86
(16) Civil Administration,' Revenues, &c. . . 87
(17) Plants and Trees, Cultivation, Food, Drink, &c. . 88
(18) Commercial Transactions .... 89
1. Country of Lan-po (Lamghan) ... 90
2. Na-kie-lo-ho (Nagarahara) ... .91
3. Kien-t’o-lo (Gandhara) .... 97
 CONTENTS. vii
PAGE

Book III.—Eight Countries . . . 119-164

1. U-chang-na (Udyana) . . . .119
2. Po-lu-lo (Bolor) . . . .135
3. Ta-ch’a-shi-lo (Takshasila) .... 136
4. S&ng-ho-pu-lo (Simhapura) .... 143
5. Wu-la-shi (Urasa) ..... 147
6. Kia-shi-mi-lo (Ka&nir) .... 148
7. Pun-nu-tso (Punacha) .... 163
8. Ho-lo-she-pu-lo (Rajapuri) . . . .163

Book IV.—Fifteen Countries . . . 165-205

1. Tseh-kia (Takka) ..... 165
2. Chi-na-po-ti (Chinapati) . . . 173
3. She-lan-t’o-lo (Jalandhara) . . . . 175
4. K’iu-Iu-to (Kuluta) . . . . .177
5. She-to-t’u-lu (iSatadru) . . . .178
6. Po-li-ye-to-lo (Paryatra) . . . .179
7. Mo-t’u-lo (Mathura) . . . .179
8. Sa-t’a-ni-shi-fa-lo (Sthane^vara) . . . 183
9. Su-lo-k’in-na (Srughua) .... 186
10. Mo-ti-pu-lo (Matipura) .... 190
11. P’o-lo-hih-mo-pu-lo (Brahmapura) . . . 198
12. Kiu-pi-shwang-na (Govisana ?) „ . . 199
13. ’O-hi-chi-ta-lo (Ahikshetra) .... 200
14. Pi-lo-shan-na (Virasana ?) .... 201
15. Kie-pi-ta (Kapitha) ..... 202

Book Y.—Six Countries .... 206-240

1. Kie-jo-kio-she-kwo (Kanyakubja) . . . 206
2. ’O-yu-t’o (Avodhya) ..... 224
3. ’O-ye-mu-khie (Hayamukha) . . . 229
4. Po-Io-ye-kia (Prayaga) ..... 230
5. Kiao-8hang-iui (Kau^ambi) .... 235
6. Pi -so-kia (Vaisaka) ..... 239

Additions and Corrections 241

 INTRODUCTION

The progress which has been made in our knowledge of

Northern Buddhism during the last few years is due very
considerably to the discovery of the Buddhist literature
of China. This literature (now well known to us through
the catalogues already published) 1 contains, amongst other
valuable works, the records of the travels of various
Chinese Buddhist pilgrims who visited India during the
early centuries of our era. These records embody the
testimony of independent eye-witnesses as to the facts
related in them, and having been faithfully preserved and
allotted a place in the collection of the sacred books of
the country, their evidence is entirely trustworthy.
It would be impossible to mention seriatim the various
points of interest in these works, as they refer to the
geography, history, manners, and religion of the people
of India. The reader who looks into the pages that fol¬
low will find ample material for study on all these ques¬
tions. But there is one particular that gives a more than
usual interest to the records under notice, and that is the
evident sincerity and enthusiasm of the travellers them¬
selves. Never did more devoted pilgrims leave their
native country to encounter the perils of travel in foreign
and distant lands; never did disciples more ardently de¬
sire to gaze on the sacred vestiges of their religion; never
did men endure greater sufferings by desert, mountain,

1 Catalogue of the Chinese Buddhist logue of the Buddhist Tripitaka, by

Tripitaka, by Samuel Beal; Cota- Bunyiu Nanjio
VOL. I. 1)
X INTRODUCTION.

and sea than these simple - minded earnest Buddhist

priests. And that such courage, religious devotion, and
power of endurance should be exhibited by men so slug¬
gish, as we- think, in their very nature as the Chinese,
this is very surprising, and may perhaps arouse some con¬
sideration.
Buddhist books began to be imported into China during
the closing period of the first century of our era. From
these books the Chinese learned the history of the founder
of the new religion, and became familiar with the names
of the sacred spots he had consecrated by his presence.
As time went on and strangers from India and the nemh-
bourhood still flocked into the Eastern Empire, some of the
new converts (whose names have been lost) were urged
by curiosity or a sincere desire to gaze on the mementoes
of the religion they had learned to adopt, to risk the
perils of travel and visit the western region. We are
told by I-tsing (one of the writers of these Buddhist re¬
cords), who lived about 670 A.D., that 500 years before
his time twenty men, or about that number, had found
their way through the province of Sz’chuen to the Mahft-
bodhi tree in India, and for them and their fellow-
countrymen a Mah&r&ja called ^rlgupta built a temple.
The establishment was called the “ Tchina Temple.” In
I-tsing’s days it was in ruins. In the year 290 A.D. we
find another Chinese pilgrim called Chu Si-hing visiting
Khotan; another called Fa-ling shortly afterwards pro¬
ceeded to North India, and we can hardly doubt that
others unknown to fame followed their example. At any
rate, the recent accidental discovery of several stone tablets
with Chinese inscriptions at Buddha Gay&,2 on two of
which we find the names of the pilgrims Chi-I and Ho-
yun, the former in company “ with some other priests,”
shows plainly that the sacred spots were visited from time
to time by priests from China, whose names indeed are
unknown to us from any other source, but who were
* See J. R. A. S., N.S.1 vol. xiii. pp. 552-572.
 INTRODUCTION. xi

impelled to leave their home by the same spirit of reli¬

gious devotion and enthusiasm which actuated those with
whom we are better acquainted.
The first Chinese traveller whose name and writings
have come down to us is the Sakyaputra Fa-hi an. He
is the author of the records which follow in the pages of
the present Introduction. His work, the Fo-kwS-ki, was
first known in Europe through a translation 3 made by M.
Abel Rbmusat. But Klaproth claimed the discovery of the
book itself from the year 1816,4 and it was he who shaped
the rough draft of Rdmusat’s translation from chap. xxi.
of the work in question to the end. Of this translation
nothing need be said in this place; it has been dealt
with elsewhere. It will be enough, therefore, to give
some few particulars respecting the life and travels of the
pilgrim, and for the rest to refer the reader to the transla¬
tion which follows.

Shih Fa-hian.
A.D. 40O.

In agreement with early custom, the Chinese mendicant

priests who adopted the Buddhist faith changed their
names at the time of their leaving their homes (ordina¬
tion), and assumed the title of Sakyaputras, sons or men¬
dicants of S&kya. So we find amongst the inscriptions at
Mathura6 the title S&kya Bhikshunyaka or Sakya Bhlk-
shor added to the religious names of the different bene¬
factors there- mentioned. The pilgrim Fa-hian, therefore,
whose original name was Kung, when he assumed the
religious title by which he is known to us, took also the
appellation of Shih or the Sakyaputra, the disciple or son
of S&kya. He was a native of Wu-Yang, of the district
of Ping-Yang, in the province of Shan-si. He left his
home and became a Sraman^ra at three years of age. His

8 Foi koue ki, Paris, 1836. 5 Arch. Survey of India, vol. iii.
4 Julien’s Preface to the Vie de pp. 37, 48; also Professor Dowson,
Hiouen Thsang, p. ix. n. 2. ./, R. A. S., N.S., vot v. pp. 182 ff.
xii INTRODUCTION.

early history is recorded in the work called Ko-sting-chuen,

written during the time of the Liang dynasty, belonging
to the Suh family (502-507 A.D.) But so far as we are
now concerned, we need only mention that he was moved
by a desire to obtain books not known in China, and with
that aim set out in company with other priests (some of
whom are named in the records) from Chang’an, A.D. 399,
and after an absence of fourteen years returned to Nan¬
kin, where, in connection with Buddhabhadra (an Indian
&ramana, descended from the family of the founder of the
Buddhist religion), he translated various works and com¬
posed the history of his travels. He died at the age of
eighty-six.
Fa-hian’s point of departure was the city of Chang’an
in Shen-si; from this place he advanced across the Lung
district (or mountains) to the fortified town of Chang-yeh
in Kan-suh; here he met with some other priests, and
with them proceeded to Tun-hwang, a town situated to the
south of the Bulunghir river, lat. 390 30' N., long. 950 E.
Thence with four companions he pushed forward, under
the guidance, as it seems, of an official, across the desert of
Lop to Shen-shen, the probable site of which is marked
in the map accompanying the account of Prejevalsky’s
journey through the same district; according to this map,
it is situated in lat. 38° N., and long. 87° E. It corre¬
sponds with the Cherchen of Marco Polo. Fa-hian tells us
that Buddhism prevailed in this country, and that there
were about 4000 priests. The country itself was rugged
and barren. So Marco Polo says, “ The whole of this pro¬
vince is sandy, but there are numerous towns and vil¬
lages.”6 The Venetian traveller makes the distance from
the town of Lop five days’ journey. Probably Fa-hian
did not visit the town of Cherchen, but after a month in
the kingdom turned to the north-west, apparently follow¬
ing the course of the Tarim, and after fifteen days arrived
in the kingdom of Wu-i or Wu-ki. This kingdom seems
8 Marco Polo, cap. xxxviii.
 INTRODUCTION. xiii

to correspond to Karshar or Karasharh, near the Lake

Tenghiz or Bagarash, and is the same as the ’O-ki-ni of
Hiuen Tsiang.7 Prejevalsky took three days in travelling
from Kara-moto to Korla, a distance of about 42 miles,8
so that the fifteen days of Fa-hian might well represent in
point of time the distance from Lake Lob to Karasharh.
Our pilgrims would here strike on the outward route of
Hiuen Tsiang. It was at this spot they fell in with their
companions Pao-yun and the rest, whom they had left at
Tun-hwang. These had probably travelled to Karasharh
by the northern route, as it is called, through Kamil or
Kamul to Pidshan and Turfan; for we read that whilst
Fa-hian remained at Karasharh, under the protection of
an important official, some of the others went back to
Kao-chang (Turfan), showing that they had come that
way.
From Karasharh Fa-hian and the others, favoured by the
liberality of Kung sun (who was in some way connected with
the Prince of Ts’in), proceeded south-west to Khotan. The
route they took is not well ascertained ; but probably they
followed the course of the Tarim and of the Khotan rivers.
There were no dwellings or people on the road, and the
difficulties of the journey and of crossing the rivers “ex¬
ceeded power of comparison.” After a month and five
days they reached Khotan. This country has been iden¬
tified with Li-yul of the Tibetan writers.9 There is some
reason for connecting this “ land of Li ” with the Lich-
chhavis of VaiiS&li. It is said by Csoma Korosi “that the
Tibetan writers derive their first king (about 250 B.c.)
from the Litsabyis or Lichavyis.”10 The chief prince or
ruler of the Lichchhavis was called the “ great lion ” or
“the noble lion.”11 This is probably the explanation of
Maha-lf, used by Spence Hardy as “ the name of the king
of the Lichawis.”12 Khotan would thus be the land of the
7 Vol. i. p. 17. 11 Sac. Bks. of the East, vol. xix.
8 Prejevalsky’s Kidja, p. 50. p. 258.
9 Rockhill. 1- Manual of Buddhism, p. 282.
10 Manual of Buddhism, p. 236, n.
XIV INTRODUCTION.

lion-people (Simhas). Whether this be so or not, the

polished condition of the people and their religious zeal
indicate close connection with India, more probably with
Baktria. The name of the great temple, a mile or two to
the west of the city, called the Nava-sangharama, or royal
“ new temple,” is the same as that on the south-west of
Balkh, described by Hiuen Tsiang;13 and the introduc¬
tion of Vai^ravana as the protector of this convent, and
his connection with Khotan, the kings of that country
being descended' from him,14 indicate a relationship, if
not of race, at least of intercourse between the two
kingdoms.
After witnessing the car procession of Khotan, Fa-hian
and some others (for the pilgrims had now separated for a
time), advanced for twenty-five days towards the country
of Tseu-ho, which, according to Klaproth, corresponds with
the district of Yangi-hissar, from which there is a caravan
route due south into the mountain region- of the Tsung-
ling. It was by this road they pursued their journey for
four days to a station named Yu-hwui, or, as it may also
be read, Yu-fai; here they kept their religious fast, after
which, journeying for twenty-five days, they reached the
country of Kie-sha. I cannot understand how either of
the last-named places can be identified with Ladakh.16
Yu-hwui is four days south of Tseu-ho ;16 and twenty-five
days beyond this brings the pilgrims to the country of
Kie-sha, in the centre of the Tsung-ling mountains.
Nor can we, on the other hand, identify this kingdom of
Kie-sha (the symbols are entirely different from those
used by Hiuen Tsiang, ii. p. 306, for Kashgar) with that
of the Kossaioi of Ptolemy, the Khavas of Manu, and the
Kha^akas of the Vishnu PurdnaP These appear to have
been related to the Cushites of Holy Scripture.

13 Vol. i. p. 44. introduction), p. xl. n. 2.

14 Inf., vol. ii. p. 309. 16 So we read in Fa-hian’s text.
15 See Laidlay’s note, Fa-hian, p. 17 SeeEitel, Handbook,s.\.Khacha;
26, n. 6, and Wood’s Oxua (Yule’s Laidlay’s Fa-liian, p. 31.
 INTRODUCTION. xv

Advancing for a month across the Tsung-ling range

towards India, the pilgrims reached the little country of
To-li, that is, the valley of Darail in the Dard country.
This valley is on the right or western bank of the Indus,
long. 73° 44' E., and is watered by a river Daril.18 Still
advancing south-west for fifteen days, they strike the
Indus (or probably the Swat river), crossing which, they
enter on the kingdom of Udy&na, where they found Bud¬
dhism in a flourishing condition. Concerning this country
and its traditions, we have ample records in Hiuen Tsiang,
Book iii. (p. 119). Here then we may leave Ea-hian; his
farther travels may be followed by the details given in his
own writings, and to these we refer the reader.

Sung Yun.

A.D. 518.

This pilgrim was a native of Tun-hwang, in what is

sometimes called Little Tibet, lat. 390 30' N., long.
950 E. He seems to have lived in a suburb of the city
of Lo-yang (Honan-fu) called Wan-I. He was sent,
A.D. 518, by the Empress of the Northern Wei dynasty,
in company with Hwei Sang, a Bhikshu of the Shung-li
temple of Lo-yang, to the western countries to seek for
books. They brought back altogether one hundred and
seventy volumes or sets of the Great Development series.
They seem to have taken the southern route from Tun-
hwang to Khotan, and thence by the same route as Fa.-
hian and his companion across the Tsung-ling mountains.
The Ye-tha (Ephthalites) were now in possession of the
old country of the Yue-chi, and had recently conquered
Gandhara. They are described as having no walled
towns, but keeping order by means of a standing army
that moved here and there. They used felt (leather)
garments, had no written character, nor any knowledge

8 Vide infra, p. 134, n. 37.

XVI INTRODUCTION.

of the heavenly bodies. On all hands it is plain the

Ye-tha were a rude horde of Turks who had followed in
the steps of the Hiung-nu; they were, in fact, the Eph-
thalites or Huns of the Byzantine writers. “ In the
early part of the sixth century their power extended
over Western India, and Cosmas tells us of their king
Gollas who domineered there with a thousand elephants
and a vast force of horsemen.” 19 Sung-yun also names
the power of the king whom the Ye-tha had set up over
Gandhara. He was of the Lae-lih dynasty, or a man of
Lae-lih, which may perhaps be restored to Lara. According
to Hiuen Tsiang,20 the northern Lara people belonged to
Valabhi, and the southern Laras to Malava. It was one
of these Lara princes the Ye-tha had set over the king¬
dom of Gandhara. It may have been with the Gollas
of Cosmas that the Chinese pilgrims had their inter¬
view. At any rate, he was lording it over the people
with seven hundred war-elephants, and was evidently a
fierce and oppressive potentate.
The Ye-tha, according to Sung-yun, had conquered
or received tribute from more than forty countries in all,
from Tieh-lo in the south to Lae-lih in the north, east¬
ward to Khotan, westward to Persia. The symbols
Tieh-lo probably represent Tirabhukti, the present Tirhut,
the old land of the Vrijjis. The Yrijjis themselves were
in all probability Skvthian invaders, whose power had
reached so far as the borders of the Ganges at Patna,
but had there been checked by Ajata^atru. They had
afterwards been driven north-east to the mountains
bordering on Nepeil.21 The Ye-tha also extended their
power so far as this, and northward to Lae-lih, i.e.,
M&lava. As these conquests had been achieved two gene¬
rations before Sung-wuu’s time, we may place this in¬
vasion of India therefore about a.d. 460.
The notices of the country of Udyana by Sung-yun
19 Yule, Wood’s Oxus, xxvii. 20 Vol. ii. pp. 260, 266, notes 56, 71.
21 V. de St. Martin, Memoire, p. 368.
 INTRODUCTION. xvu

vie with those found in Hiuen Tsiang for abundance of

detail and legendary interest. It is singular that the
supposed scene of the history of Yessantara, “the giving
king” of Hiuen Tsiang and the Pi-lo of Sung-yun, should
be placed in this remote district The Vessantara Jdtaka
(so called) was well known in Ceylon in Fa-hian’s time ; 22
it forms part of the sculptured scenes at Amaravati and
Sanchi; it is still one of the most popular stories amongst
the Mongols. How does the site of the history come to
be placed in Udyana ? There are some obscure notices
connected with the succession of the Maurva or Moriya
sovereigns from the Sakya youths who fled to this district
of Udyana which may throw a little light on this subject.
The Buddhists affirm that Asoka belonged to the same
family as Buddha, because he was descended from Chan-
dragupta, who was the child of the queen of one of the
sovereigns of Moriyanagara. This Moriyanagara was
the city founded by the Sakya youths who fled from Kapi-
lavastu; so that whatever old legends were connected
with the S&kya family wrere probably referred to Udyana
by the direct or indirect influence of Asoka, or by his
popularity as a Buddhist sovereign. But, in any case,
the history of Udyana is mixed up with that of the
Sakya family, and Buddha himself is made to acknow¬
ledge Uttarasena as one of his own kinsmen.23 We may
suppose then that these tales did actually take their rise
from some local or family association connected with
Udyflna, and found their way thence into the legends of
other countries. Hence while we have in the Southern
account mention made of the elephant that could bring
rain from heaven, which was the cause of Yessantara’s
banishment, in the Northern accounts this is, apparently,
identified with the peacock (ynayttra) that brought water
from the rock.24^ But the subject need not be pursued
farther in this place; it is sufficient to note the fact that
3:1 Fa-hian, cap. 38. 23 Inf., vol. i. pp. 131 f.
24 Inf., voL L p. 126.
xviii INTRODUCTION.

many of the stories found in the Northern legends are

somehow or other localised in this pleasant district of
Udyana. Sung-yun, after reaching so far as Peshawar
and Nagarahara, returned to China in the year a.d. 521.

Hiuen Tsiang.

A.D. 629.
This illustrious pilgrim was born in the year 603 A.D.,
at Ch’in Liu, in the province of Ho-nan, close to the pro¬
vincial city. He was the youngest of four brothers. At
an early age he was taken by his second brother, Chang-
tsi, to the eastern capital, to-yang. His brother was a
monk belonging to the Tsing-tu temple, and in this com¬
munity Hiuen Tsiang was ordained at the age of thirteen
years.25 On account of the troubles which occurred at the
end of the dynasty of Sui, the pilgrim in company with
his brother sought refuge in the city of Shing-tu, the
capital of the province of Sz’chuen, and here at the age of
twenty he was fully ordained as a Bhikshu or priest.
After some time he began to travel through the provinces
in search of the best instructor he could get, and so came
at length to Chang’an. It was here, stirred up by the re¬
collection of Pa-hian and Chi-yen, that he resolved to go
to the westerij regions to question the sages on points that
troubled his mind. He was now twenty-six years of age.
He accordingly set out from Chang’au in company with a
priest of Tsing-chau of Kan-suh, and having reached that
city, rested there. Thence he proceeded to Lan-chau, the
provincial city of Kan-suh. He then advanced with a
magistrate’s escort to Liang-chau, a prefecture of Kan-suh,
beyond the river. This city was the entrepot for mer¬
chants from Tibet and the countries 6ast of the Tsung-
ling mountains; and to these Hiuen Tsiang explained the
sacred books and revealed his purpose of going to the
kingdom of the Brahmans to seek for the law. By them

That is, became a novice or Sr&manera.

 INTRODUCTION. xix

he was amply provided with means for his expedition,

and, notwithstanding the expostulation of the governor
of the city, by the connivance of two priests he was able
to proceed westward as far as Kwa-chau, a town about ten
miles to the south of the Hu-lu river, which seems to be
the same as the Bulunghir.
From this spot, going north in company with a young
man who had offered to act as his guide, he crossed the river
by night, and after escaping the treachery of his guide,
came alone to the first watch-tower. Five of these towers,
at intervals of ioo li, stretched towards the country of
I-gu (Kamul). We need not recount the way in which
the pilgrim prevailed on the keepers of the first and
fourth tower to let him proceed ; nor is it necessary to
recount the fervent prayers to Kwan-yin and his incessant
invocation of the name of this divinity. Suffice it to say,
he at last reached the confines of I-gu, and there halted.
From this place he was summoned by the prince of Kao-
chang (Turfan), who, after vainly attempting to keep him
in his territory, remitted him to ’O-ki-ni, that is, Kara-
sharh, from which he advanced to Kuche. Here the nar¬
rative in the pages following carries us on through the
territory of Kuch4 to B&lukfi, or Bai, in the Aksu dis¬
trict, from whence the pilgrim proceeds in a northerly
direction across the Icy Mountains (Muzart) into the
well-watered plains bordering on the Tsing Lake (Issyk-
kul); he then proceeded along the fertile valley of the
Su-yeh river (the Chu or Chui) to the town of Taras, and
thence to Nujkend and Tashkand.
It is not necessary to follow the pilgrim’s route farther
than this, as the particulars given in the translation fol¬
lowing, and the notes thereto, will sufficiently set forth
the line of his advance.
Hiuen Tsiang returned from his Indian travels across
the Pamir and through Kashgar and the Khotan districts.
He had been away from China since a.d. 629; he returned
a.d. 645. He brought back with him—
XX INTRODUCTION.

1. Five hundred grains of relics belonging to the body

(liesh) of Tathagata.
2. A golden statue of Buddha 04 a transparent pede¬
stal.
3. A statue of Buddha carved out of sandal-wood on a
transparent pedestal. This figure is a copy of the statue
which Ud'ayana, king of Kau&rmbl, had made.
4. A similar statue of sandal-wood, copy of the figure
made after Buddha descended from the Trayastrim^as
heaven.
5. A silver statue of Buddha on a transparent pedestal.
6. A golden statue of Buddha on a transparent pedestal.
7. A sandal-wood figure of Buddha on a transparent
pedestal.
8. One hundred and twenty-four works (sittras) of the
Great Vehicle.
9. Other works, amounting in the whole to 520 fasci¬
culi, carried by twenty-two horses.
There are many interesting particulars given in the
“ Life of Hiuen Tsiang ” by Hwui-lih, which need not
be named here, respecting the work of translation and
the pilgrim’s death at the age of sixty-five. They will be
fully set forth in the translatioh of that memoir, which it
is hoped will follow the present volumes.
We will simply add, that of all the books translated by
Hiuen Tsiang, there are still seventy-five included in the
collection of the Chinese Tripitaka. The titles of these
books may be seen in the catalogue prepared by Mr. Bun-
yiu Nanjio, coll. 435, 436.

Buddhist Literature in China.

Although it was known that there were copies of trans¬

lations of the Buddhist Tripitaka in the great monasteries
in China, no complete set of these books had been brought
to England until the Japanese Government furnished us
with the copy now in the India Office Library in the year
 INTRODUCTION. xxi

1875. Respecting these books I will extract one passage

from the report which was drawn up by direction of the
Secretary of State for India:—
“ The value of the records of the ‘ Chinese pilgrims ’
who visited India in the early centuries of our era, and
the account of whose travels is contained in this collec¬
tion, is too well understood to need any remark. I regret
that none of the books referred to by M. Stas. Julien,
in his introduction to the ‘ Vie de Iliouen Thsang,’ and
which he thought might be found in Japan, are contained
in this collection; but there is still some hope that they
may be found in a separate form in some of the remote
monasteries of that country, or more probably in China
itself.”26
To that opinion I still adhere. I think that if searching
inquiry were made at Honan-fu and its neighbourhood,
we might learn something of books supposed to be lost.
And my opinion is grounded on this circumstance, that
efforts which have been made to get copies (in the ordi¬
nary way) of books found in the collection of the Tripitaka
have failed, and reports furnished that such works are
lost. M. Stas. Julien himself tells us that Dr. Morrison,
senior, reported that the Si-yu-ki (the work here trans¬
lated) could not be procured in China. And such is the
listlessness of the Chinese literati about Buddhist books,
and such the seclusion and isolation of many of the Bud¬
dhist establishments in China, that I believe books may
still exist, or even original manuscripts, of which we know
nothing at present. It would be strange if such were not
the case, considering what has taken place in respect of
fresh discoveries of fragments or entire copies of MSS.
of our own sacred scriptures in remote monasteries of
Christendom.

In conclusion, I desire to express the debt I owe, in the

execution of this and other works, to the learning and
26 lit-al's Catalogue, p. 1.
XXI l INTRODUCTION.

intimate knowledge of the Chinese language possessed by

M. Stas. Julien.
I should not have attempted to follow in his steps had
his own translation of the Si-yu-ki been still procurable.
But as it had long been out of print, and the demand for
the book continued to be urgent, I have attempted to fur¬
nish an independent translation in English of the Chinese
pilgrim’s travels.
I am very largely indebted to James Burgess, LL.D., for
assistance in carrying these volumes through the press.
His close acquaintance with Buddhist archaeology and
literature will give value to many of the notes which
appear on the pages following, and his kind supervision
of the text and preparation of the index attached to it
demand my thanks and sincere acknowledgments.
I am also under great obligations to Colonel Yule, C.B.,
and to Dr. R. Rost, for their ever-ready help and advice,
especially during my visits to the Library of the India
Office.
I have not overlooked the remarks of various writers
who have honoured me by noticing my little book
(.Buddhist Pilgrims), published in 1869. I venture, how¬
ever, to hope that I have by this time established my
claim to be regarded as an independent worker in this
field of literature. I have not therefore quoted instances
of agreement or disagreement with the writers referred
to; in fact, I have purposely avoided doing so, as my
object is not to write a chapter of grammar, but to contri¬
bute towards the history of a religion ; but I havp suffered
no prejudice to interfere with the honesty of my work.
I shall now proceed to the translation of the travels of
Fa-liian and Sung-yun, referring the student to the
original edition of my Buddhist Pilgrims for many notes
and explanations of the text, which want of space forbids
me to reproduce in these volumes.
 ( xxiii )

THE TRAVELS OF FA-HIAN.

BUDD HIST-COUNTRY-RE CORDS.

By Fa-liian, the S'dkya of the Sting (Dynasty).

[Date, 400 a.d.]

I. Fa-iiian, when formerly residing at Ch’ang-an,1 re¬

gretted the imperfect condition of the Vinaya pitaJca.
Whereupon, afterwards, in the second year of Hung-shi,
the cyclic year being Ghi-hai,2 he agreed with Hwui-king,
Tao-ching, Hwui-ying, Hwui-wu, and others, to go to
India for the purpose of seeking the rules and regulations
(of the Vinaya).
Starting on their way from Ch’ang-an, they crossed the
Lung (district) and reached the country of K’ien-kwei;3
.here they rested during the rains. The season of the
rains being over, going forward, they came to the country
of Niu-t’an ; 4 ’ crossing the Yang-lu hills, they reached
Chang-yeh,6 a military station. Chang-yeh at this time
was much disturbed, and the roadways were not open.
The king6 of Chang-yeh being anxious, kept them there,
himself entertaining them. Thus they met Chi-yen,
Hwui-kin, Sang-shau, Pao-yun, Sang-king, and others;
pleased that they were like-minded, they kept the rainy
1 The former capital of the pro- 4 This is also the name of a prince,
vinceof Shenrsi,nowcalled Si-gau-fu. and not of a country. He ruled over
2 There is an error here of one a district called Ho-si, “the country
year. It should be the cyclical char- to the west of the (Yellow) River”
acters Kang tsze, i.e., a.d. 400-401 (Tangut).
(Gh. Ed.) 6 Chang Yeh is still marked on
3 This is the name of the prince the Chinese maps just within the
who ruled the country. The capital north-west extremity of the Great
town is, according to Klaproth, to Wall.
the north-east of Kin, a hian town (i Called Tiin-nieh, who died A.D.
close to Lan-chau. 401 (Ch. Ed.)
xxiv INTRODUCTION.

season together. The rainy season being over, they again

pressed on to reach Tnn-hwang.7 The fortifications here
are perhaps 80 li in extent from east to west, and 40 li
from north to south. They all stopped here a month
and some days, when Fa-hian and others, five men in all,
set out first, in the train of an official, and so again parted
with Pao-yun and the rest. The prefect of Tun-hwang,
called Li-ho, provided them with means to cross the
desert {sand-river).9. In this desert are many evil demons
and hot winds; when encountered, then all die without
exception. There are no flying birds above, no roaming
beasts below, but everywhere gazing as far as the eye can
reach in search of the onward route, it would be impos¬
sible to know the way but for dead men’s decaying bones,
which show the direction.
Going on for seventeen days about 1500 li, they reached
the country of Shen-shen.9
II. This land is rugged and barren. The clothing of the
common people is coarse, and like that of the Chinese
people ; only they differ in respect to the serge and felt.
The king of this country honours the law (of Buddha).
There are some 4000 priests, all of the Little Vehicle
belief {learning). The laity and the Sramanas of this
country wholly practise the religion of India, only some
are refined and some coarse (in their observances). From
this proceeding westward, the countries passed through are
all alike in this respect, only the people differ in their lan¬
guage {Hu words). The professed disciples of Buddha,
however, all use Indian books and the Indian lantmaore.
Remaining here a month or more, again they went north¬
west for fifteen days and reached the country of Wu-i
(Wu-ki?).10 The priests of Wu-i also are about 4000 men;
7 A frontier town of considerable king of the Liang dynasty” (Ch.
military importance, 39° 30' N. lat., Ed.)
950 E. long. (Prejevalsky’s Map). 8 The desert of Lop (Marco Polo).
This town was wrested from Tun- 9 The kingdom of Shen-shen or
nieh in the third month of this year Leu-lan (conf. Richtofen in Preje-
by Li Ho, or more properly Li Ko, valsky’s Kulja, p. 144, and passim).
who ruled as the “ illustrious warrior 10 The nilgrims probably followed
 FO-KWO-KI. Ch. iii. XXV

all (belong to) the Little Vehicle (school of) learning;

their religious rules are very precise (arranged methodi¬
cally). When Sramanas of the Ts’in land arrive here, they
are unprepared for the rules of the priests. Fa-hian
obtaining the protection of Kung-siin, an official (king
t’ang) of the Fu (family), remained here two months and
some days. Then he returned to Pao-yun and the
others.11 In the end, because of the want of courtesy
and propriety on the part of the Wu-i people, and be¬
cause their treatment of their guests was very cool,
Chi-yen, Hwui-kin, and Hwui-wu forthwith went back
towards Kao-chang, in order to procure necessaries for
the journey. Fa-hian and the others, grateful for the
presents they received of Fu Kung-siin, forthwith jour¬
neyed to the south-west. On the road there were no
dwellings or people. The sufferings of their journey on
account of the difficulties of the road and the rivers
(water) exceed human power of comparison. They were
on the road a month and five days, and then managed to
reach Khotan.12
III. This country is prosperous and rich (happy); the
people are very wealthy, and all without exception honour
the law (of Buddha). They use religious music for mutual
entertainment. The body of priests number even several
myriads, principally belonging to the Great Vehicle. They
all have food provided for them (church-food, commons);
the people live here and there. Before their house
doors they raise little towers, the least about twenty feet
high. There are priests’ houses for the entertainment of
foreign priests and for providing them with what they
need. The ruler of the country lodged Fa-hian and the
rest in a sanghdrdma. The name of the saiighdrdma was
the course of the river Tarim. (For 12 Called in Tibetan works Li-yul,
Wu-ki see infra, p. 17, n. 52.) or the land of Li. It is possible that
11 It would appear from this that the word Li (which means bell-metal
Fa-hian had reached Wu-i by the in Tibetan) may be connected with
route of Lake Lop and the river li in Lichchhavis. (Compare Spence
Tarim ; the others had gone from Hardy, M. B., p. 282, and ante, p.
Tun-hwang by another route. v.)
VOL. I. C
xxvi INTRODUCTION.

Gomati. This is a temple of the Great Vehicle with

three thousand priests, who assemble to eat at the sound
of the ghantd. On entering the dining-hall, their carriage
is grave and demure, and they take their seats in regular
order. All of them keep silence; there is no noise with
their eating-bowls; when the attendants (pure men) give
more food, they are not allowed to speak to one another,
but only to make signs with the hand. Hwui-king, Tao-
ching, Hwui-ta set out in advance towards the Kie-sha
country, but Fa-hian and the rest, desiring to see the
image-procession, remained three months and some days.
In this country there are fourteen great sanghardmas, not
counting the little ones. From the first day of the fourth
month they sweep and water the thoroughfares within the
city and decorate the streets. Above the city gate they
stretch a great awning and use every kind of adornment.
This is where the king and the queen and court ladies
take their place. The Gomati priests, as they belong to
the Great Vehicle, which is principally honoured by the
king, first of all take their images in procession. About
three or four li from the city they make a four-wheeled
image-car about thirty feet high, in appearance like a
moving palace, adorned with the seven precious sub¬
stances. They fix upon it streamers of silk and canopy
curtains. The figure is placed in the car13 with two
Bodhisattvas as companions, whilst the Devas attend on
them; all kinds of polished ornaments made of gold and
silver hang suspended in the air. When the image is a
hundred paces from the gate, the king takes off his royal
cap, and changing his- clothes for new ones, proceeds bare¬
footed, with flowers and incense in his hand, from the
city, followed by his attendants. On meeting the image,
he bows down his head and worships at its feet, scattering
the flowers and burning the incense. On entering the
city, the queen and court ladies from above the gate-tower

13 For some curious details about Simpson, /. It. A. S., N. S., vol. xvi.
the Rath-yutrds, or car-festivals, see pp. 13 ff.
 FO-KWO-KI. Ch. iv. xxvii

scatter about all kinds of flowers and throw them down

in wild profusion. So splendid are the arrangements for
worship.
The cars are all different, and each sahglidrdma has a
day for its image-procession. They begin on the first day
of the fourth month and go on to the fourteenth day,
when the processions end. The processions ended, the
king and queen then return to the palace.
Seven or eight li to the west of the city there is a
sanglidrdma called the Royal-new-temple. It was eighty
years in finishing, and only after three kings (reigns) was it
completed. It is perhaps twenty chang in height (290 feet).
It is adorned with carving and inlaid work, and covered
with gold and silver. Above the roof all kinds of jewels
combine to perfect it. Behind the tower there is a hall
of Buddha, magnificent and very beautiful. The beams,
pillars, doors, and window-frames are all gold-plated.
Moreover, there are priests’ apartments, also very splendid,
and elegantly adorned beyond power of description. The
kings of the six countries east of the Ling give many of
their most valuable precious jewels (to this monastery),
being seldom used (for personal adornment), [or, they
seldom give things of common use].
IV. After the image-procession of the fourth month,
Sang-shau, one of the company, set out with a Tartar (Hu)
pilgrim towards Ki-pin.14 Fa-hian and the others pressed
on towards the Tseu-ho country.15 They were twenty-
five days on the road, and then they arrived at this king¬
dom. The king of the country is earnest (in his piety).
There are a thousand priests and more, principally belong¬
ing to the Great Vehicle. Having stopped here fifteen
days, they then went south for four days16 and entered the
Tsung-ling mountains. Arriving at Yu-hwui, they kept
their religious rest; the religious rest being over, they

14 Kabul. 16 They probably followed the

15 Probably the Yarkand district. Yarkand river.
xxviii INTRODUCTION.

journeyed on twenty-five days to the Kie-sha17 country,

where they rejoined Hwui-king and the rest.
V. The king of this country keeps the Pan-che-yue-sse.
The Pan-che-yue-sse (Panchavarslid, parishad) in Chinese
words is “ the great five-yearly assembly.” At the time of
the assembly he asks Sramanas from the four quarters, who
come together like clouds. Being assembled, he decorates
the priests’ session place; he suspends silken flags and
spreads out canopies; he makes gold and silver lotus
flowers; he spreads silk behind the throne, and arranges
the paraphernalia of the priests’ seats. The king and the
ministers offer their religious presents for one, two, or three
months, generally during spring-time. The king-made
assembly being over, he further exhorts his ministers to
arrange their offerings; they then offer for one day, two
days, three days, or five days. The offerings being finished,
the king, taking from the chief officer of the embassy and
from the great ministers of the country the horse he rides,
with its saddle and bridle, mounts it, and then (taking)
■white taffeta, jewels of various kinds, and things required
by the Sramanas, in union with his ministers he vows to
give them all to the priests; having thus given them,
they are redeemed at a price from the priests.
The country is hilly and cold; it produces no variety
of grain; only wheat will ripen. After the priests have
received their yearly dues the mornings become frosty;
the king, therefore, every year induces the priests to
make the wheat ripen, and after that to receive their
yearly portion. There is a stone spitting-vessel in this
country belonging to Buddha, of the same colour as
his alms-dish. There is also a tooth of Buddha; the
people of the country have built a stUpa on account of this
tooth. There are a thousand priests and more, all belong-

17 For some remarks on thiscoun- cerning the Kossaioi or Kassai, as a

try see vol. ii. p. 298, n. 46. As very ancient people, see Mr. T. G.
stated on p. xiv., a people called Pinches’remarks, J. R. A. S., N.S.,
Kossaioi are noticed by Ptolemy, vol. p. 302.
Put they seem to be Cushites. Con-
 FO-KWO-KI. Ch. Vi. vii. XXIX

ing to the Little Vehicle. From the mountains eastward

the common people wear garments made of coarse stuff, as
in the Ts’in country, but with respect to felt au'd serge
they are different. The religious practices of the Sramanas
are so various and have increased so, that they cannot be
recorded. This country is in the middle of the Ts’ung-
ling range; from the Ts’ung-ling onwards the plants, trees,
and fruits are all different {from those before met with),
except the bamboo, the an-shih-lau (pomegranate ?), and
the sugar-cane.
VI. From this going onwards towards North India, after
being a month on the road, we managed to cross Ts’ung-
ling. In Ts’ung-ling there is snow both in winter and
summer. Moreover there are poison-dragons, who when
evil-purposed spit poison, winds, rain, snow, drifting sand,
and gravel-stones; not one of ten thousand meeting these
calamities, escapes. The people of that land are also
called Snowy-mountain men (TukMras ?). Having crossed
(Ts’ung)-ling, we arrive at North India. On entering the
borders there is a little country called To-li,18 where there
is again a society of priests all belonging to the Little
Vehicle. There was formerly an Arhat in this country
who by magic power took up to the Tusita heaven
a skilful carver of wood to observe the length and
breadth (size), the colour and look, of Maitreya Bodhi-
sattva, that returning below he might carve wood and
make his image (that is, carve a wooden image of him).
First and last he made three ascents for observation, and
at last finished the figure. Its length is 80 feet, and its
upturned foot 8 feet; on fast-days it ever shines brightly.
The kings of the countries round vie with each other in
their religious offerings to it. Now, as of yore, it is in
this country.19
VII. Keeping along (Ts’ung)-ling, they journeyed south¬
west for fifteen days. The road was difficult and broken,

36 Called the valley of Ta-li-lo by 19 For an account of this image

Hiuen Tsiang, infra, p. 134, n. 37. see infra, p. 134.
XXX INTRODUCTION.

with steep crags and precipices in the way. The moun¬

tain-side is simply a stone wall standing up 10,000 feet.
Looking down, the sight is confused, and on going forward
there is no sure foothold. Below is a river called Sin-
t’u-lio. In old days men bored through the rocks to make
a way, and spread out side-ladders, of which there are seven
hundred (stepsT) in all to pass. Having passed the ladders,
we proceed by a hanging rope-bridge and cross the river.
The two sides of the river are something less than 80 paces
apart, as recorded by the Kiu-yi ; 20 but neither Chang-kin
nor Kan-ying of the Han arrived here. The body of
priests asked Fa-hian whether it was known when the
eastward passage of the religion of Buddha began. Hian
replied, “ When I asked the men of that land, they all
said there was an old tradition that from the time of set¬
ting up the image of Maitreya Bodhisattva, and after¬
wards, there were Sramanas from India who dispatched
the dharma-vinaya beyond this river.” The setting up of.
the image took place rather more than three hundred
years after the Nirvana of Buddha, in the time of Ping-
wang of the Chau family.21 According to this, we may say
that the extension of the great doctrine began from this
image. If, then, Maitreya Mahasattva be not the suc¬
cessor of Sakya, who is there could cause the three gems
to spread everywhere, and frontier men to understand the
law ? As we certainly know that the origin of the open¬
ing of the mysterious revolution is not man’s work, so the
dream of Ming Ti was from this also.
VIII. Crossing the river we come to the country of
Wu-chang.22 The country of Wu-chang commences
North India. The language of Mid-India is used by all.
Mid-India is what they call the middle country. The dress
of the people, their food and drink, are also the same as
in the middle country. The religion of Buddha is very
flourishing. The places where the priests stop and lodge

20 A topographical description of the empire.

a 770 a.n. 22 Udyana.
 FO-KWO-KI. Ch. ix. x. XXXI

they call sanghdrdmas. In all there are live hundred saftg-

hdrdmas; they belong to the Little Vehicle without excep¬
tion. If a strange Bhikshu arrives here, they give him full
entertainment for three days; the three days being over, then
they bid him seek for himself a place to rest permanently.
Tradition says : When Buddha came to North India, he
then visited this country. Buddha left here as a bequest
the impression of his foot. The footprint is sometimes long
and sometimes short, according to the thoughtfulness cf
a man’s heart: it is still so, even now. Moreover, the
drying-robe-stone in connection with the place where he
converted the wicked dragon still remains. The stone is
a chang and four-tenths high, and more than two chang
across. It is smooth on one side. Three of the pilgrims,
Hwui-king, Tao-ching, and Hwui-ta, went on ahead towards
Buddha’s shadow and Nagarahara. Fa-hian and the rest
stopped in this country durihg the rains ; when over, they
went down south to the country of Su-ho-to.23
IX. In this country also the law of Buddha flourishes.
This is the place where, in old days, Sakra, ruler of Devas,
made apparitionally the hawk and dove, in order to try Bod-
hisattva, who cut off his flesh to ransom the dove. Buddha,
when he perfected wisdom, going about with his disciples,
spoke thus: “ This is the place where, in a former birth,
I cut my flesh to ransom the dove.” From this the people
of the country getting to know the fact, built a stdpa on
the spot, and adorned it with gold and silver.
X. From this, descending eastward, journeying for five
days, we arrive at the country of Gandbara (Kien-to-wei).
This is the place which Dharmavarddhana, the son of
Asoka, governed. Buddha also in this country, when he
was a Bodhisattva, gave his eyes in charity for the sake
of a man. On this spot also they have raised a great
stilpa, adorned with silver and gold. The people of this
country mostly study the Little Vehicle.
XL From this going east seven days, there is a country
23 Svat.
kxxii INTRODUCTION.

called Chu-ch’a-shi-lo.24 Chu-ch’a-shi-lo in Chinese words

is “ cut-off head.” Buddha, when he was a Bodhisattva,
gave his head in charity to a man in this place, and hence
comes the name. Again going eastwards for two days,
we come to the place where he gave his body to feed the
starving tiger. On these two spots again are built great
stilpas, both adorned with every kind of precious jewel.
The kings, ministers, and people of the neighbouring
countries vie with one another in their offerings, scattering
flowers and lighting lamps without intermission. These
and the two stupas before named the men of that district
call “ the four great stupas.”
XII. From the country of Gandhara going south for four
days, we come to the country of Fo-lu-sha.26 Buddha
in former days, whilst travelling with his disciples here
and there, coming to this country, addressed Ananda thus :
“ After my death (parinirvdna), a king of the country
called Ki-ni-kia (Kanika or Kanishka) will raise on this
spot a stftpa.” After Kanishka’s birth, he was going
round on a tour of observation. At this time Sakra, king
of Devas, wishing to open out his purpose of mind, took
the form of a little shepherd-boy building by the roadside
a tower. The king asked and said, “ What are you
doing?” Replying, he said, “Making a Buddha-tower.”
The king said, “Very good.” On this the king built over
the little boy’s tower another tower, in height 40 diang and
more, adorned with all precious substances. Of all stilpas
and temples seen by the travellers, none can compare with
this for beauty of form and strength. Tradition says
this is the highest of the towers in Jambudvipa. When
the k^ng had completed his tower, the little tower forth¬
with came out from the side on the south of the great
tower more than three feet high.
The alms-bowl of Buddha is still in this country. For¬
merly a king of the Yue-chi, swelling26 with his army, came
24 TakshasilS., vid. infra, p. 138. think the symbol (a should be placed
28 Purusliapura (Peshawar). before Yue-chi ; it would thus refer.
26 This is a forced translation. I to the Great Yue-chi.
 FO-KWd-KI. Ctt. XII. xxxiii

to attack this country, wishing to carry off Buddha’s alms-

bowl. Having subdued the country, the king of the Yue-
chi, deeply reverencing the law of Buddha, wished to take
the bowl and go; therefore he began his religious offer¬
ings. The offerings made to the three precious ones being
finished, he then caparisoned a great elephant and placed
the bowl on it. The elephant then fell to the ground and
was unable to advance. Then he made a four-wheeled
carriage on which the dish was placed; eight elephants
were yoked to draw it, hut were again unable to advance.
The king then knew that the time of his bowl-relationship
was not come. So filled with shame and regrets, he built
on this place a stHjoa and also a saiijhdrdma; moreover,
he left a guard to keep up every kind of religious offer¬
ing.
There are perhaps 700 priests. At the approach of
noon the priests bring out the alms-bowl, and with the
Upasakas make all kinds of offerings to it; they then eat
their mid-day meal. At even, when they burn incense,
they again do so. It is capable of holding two pecks
and more. It is of mixed colour, but yet chiefly black.
The four divisions are quite clear, each of them being
about two-tenths thick. It is glistening and bright.
Poor people with few flowers cast into it, fill it; but
some very rich people, wishful with many flowers to
make their offerings, though they present a hundred
thousand myriad of pecks, yet in the end fail to fill it.
Pao-yun and Sang-king only made their offerings to the
alms-dish of Buddha and then went back. Hwui-king,
Hwui-ta, and Tao-ching had previously gone on to the
Nagarahara country to offer their common worship to
the Buddha - shadow, his tooth and skull-bone. Hwui-
king fell sick, and Tao-ching remained to look after
him. Hwui-ta alone went back to Fo-lu-sha, where he
met with the others, and then Hwui-ta, Pao-yun, and
Sang-king returned together to the Ts’in land. Hwui-ying,
dwelling in the temple of Buddha’s alms-bowl, died there.
XXXIV INTRODUCTION.

From this Fa-hian went on alone to the place of Buddha’s

skull-bone.
XIII. Going west 16 yojanas, (Fa-hian) reached the
country of Na-kie (Nagarahara). On the borders, in the
city of Hi-lo,27 is the vilidra of the skull-bone of Buddha ;
it is gilded throughout and adorned with the seven pre¬
cious substances.
The king of the country profoundly reverences the skull-
bone. Fearing lest some one should steal it, he appoints
eight men of the first families of the country, each man
having a seal to seal (the door) for its safe keeping. In
the morning, the eight meu having come, each one
inspects his seal, and then they open the door. The door
being opened, using scented water, they wash their hands
and bring out the skull-bone of Buddha. They place it
outside the vilidra on a high throne; taking a circular
stand of the seven precious substances, the stand is placed
below (it), and a glass bell as a cover over it. All these
are adorned with pearls and gems. The bone is of a
yellowish-white colour, four inches across and raised in
the middle. Each day after its exit men of the vilidra
at once mount a high tower, beat a large drum, blow the
conch, and sound the cymbal. Hearing these, the king
goes to the vilidra to offer flowers and incense. The offer¬
ings finished, each one in order puts it on his head (wor¬
ships it) and departs. Entering by the east door and
leaving by the west, the king every morning thus offers
and worships, after which he attends to state affairs.
Householders and elder-men also first offer worship and
then attend to family affairs. Every day thus begins,
without neglect from idleness. The offerings being all
done, they take back the skull-bone. In the vilidra there
is a final-emancipation tower (a tower shaped like a ddgaba)
which opens and shuts, made of the seven precious sub¬
stances, more than five feet high, to receive it.
Before the gate of the vihdra every morning regularly,
S7 Hidda.
 FO-KWO-KI. Ch. xiii. XXXV

there are sellers of flowers and incense; all who wish to

make offerings may buy of every sort. The kings of the
countries round also regularly send deputies to make
offerings. The site of the vihdra is forty paces square.
Though heaven should quake and the earth open, this spot
would not move.
Going from this one ydjana north, we come to the
capital of Nagarab&ra. This is the place where Bodhis-
attva, in one of his births, gave money in exchange for
five flowers28 to offer to Dipankara Buddha. In the city
there is, moreover, a Buddha-tooth tower, to which re¬
ligious offerings are made in the same way as to the
skull-bone.
North-east of the city one ydjana we come to the
opening of a valley in which is Buddha’s rel^ious staff,
where they have built a vihdra for making offerings to it.
The staff is made of ox-head sandal-wood; its length is a
chang and six or seven tenths; it is enclosed in a wooden
sheath, from which a hundred or a thousand men could
not move it. Entering the valley and going west four
days, there is the vihdra of Buddha’s sahghdti, to which
they make religious offerings. When there is a drought
in that country, the magistrates and people of the country,
coming together, bring out the robe for worship and offer¬
ings, then Heaven gives abundant rain. Half a ydjana to
the south of the city of Nagarahara there is a cavern
(stone dwelling) ; it is on the south-west side of a high
mountain. Buddha left his shadow here. At a distance
of ten paces or so we see it, like the true form of Buddha,
of a gold colour, with the marks and signs perfectly clear
and shining. On going nearer to it or farther off, it be¬
comes less and less like the reality. The kings of the
bordering countries have sent able artists to copy the
likeness, but they have not been able {to do so). More¬
over, those people have a tradition according to which the

28 These flowers are generally re- or stem (Tree and Serpent Worship,
presented as growing on one stalk pi. 1.).
xxxvi INTRODUCTION.

thousand Buddhas will here leave their shadows. About

five hundred paces to the west of the shadow, when Buddha
was alone, he cut his hair and pared his nails. Then
Buddha himself with his disciples together built a tower
about seven or eight chang high, as a model for all towers
of the future. It still exists. Beside it is a temple; in
the temple are 700 priests or so. In this district there
are as many as a thousand towers in honour of Arhats
and Pratyeka Buddhas.
XIY. After remaining here during two months of winter,
Fa-hian and two companions went south across the Little
Snowy Mountains. The Snowy Mountains, both in summer
and winter, are covered (heaped) with snow. On the north
side of the mountains, in the shade, excessive cold came on
suddenly, and all the men were struck mute with dread;
Hwui-king alone was unable to proceed onwards. The
white froth came from his mouth as he addressed Fa-hian
and said, “I too have no power of life left; but whilst
there is opportunity, do you press on, lest you all perish.”
Thus he died. Fa-hian, caressing him, exclaimed in pite¬
ous voice, “ Our purpose was not to produce fortune ! ”29
Submitting, he again exerted himself, and pressing for¬
ward, they so crossed the range; on the south side they
reached the Lo-i30 country. In this vicinity there are 3000
priests, belonging both to the Great and Little Vehicle.
Here they kept the rainy season. The season past, de¬
scending south and journeying for ten days, they reached
the Po-na31 country, where there are also some 3000
priests or more, all belonging to the Little Vehicle.
From this journeying eastward for three days, they
again crossed the Sin-tu river. Both sides of it are now
level.
XV. The other side of the river there is a country named
Pi-t’u.32 The law of Buddha is very flourishing; they
belong both to the Great and Little Vehicle. When they

29 Or, to be a fortunate one. 31 Bannu.

3(1 Rohi, i.e., Afghanistan. 32 Bhida.
 FO-KWO-KI. Ch. xvi. xxx vn

saw pilgrims from China arrive, they were much affected

and spoke thus, “ How is it that men from the frontiers
are able to know the religion of family-renunciation and
come from far to seek the law of Buddha?” They liber¬
ally provided necessary entertainment according to the
rules of religion.
XVI. Going south-east from this somewhat less than
80 yojanas, we passed very many temples one after
another, with some myriad of priests in them. Having
passed these places, we arrived at a certain country. This
country is called Mo-tu-lo.33 Once more we followed
the Pu-na34 river. On the sides of the river, both right and
left, are twenty safoghar&mas, with perhaps 3000 priests.
The law of Buddha is progressing and flourishing. Beyond
the deserts are the countries of Western India. The kiims O

of these countries are all firm believers in the law of

Buddha. They remove their caps of state when they
make offerings to the priests. The members of the royal
household and the chief ministers personally direct the
food-giving; when the distribution of food is over, they
spread a carpet on the ground opposite the chief seat (the
president’s seat) and sit down before it. They dare not
sit on couches in the presence of the priests. The rules
relating to the almsgiving of kings have been handed
down from the time of Buddha till now. Southward
from this is the so-called middle-country (MMhyadesa).
The climate of this country is warm and equable, without
frost or snow. The people are very well off, without poll-
tax or official restrictions. Only those who till the royal
lands return a portion of profit of the land. If they
desire to go, they go; if they like to stop, they stop.
The kings govern without corporal punishment; criminals
are fined, according to circumstances, lightly or heavily.
Even in cases of repeated rebellion they only cut off the
right hand. The 'king’s personal attendants, who guard
him on the right and left, have fixed salaries. Through-
83 Mathurfi. w Jumna or Yamunft river.
xxxviii INTRODUCTION.

out the country the people kill no living thing nor drink
wine, nor do they eat garlic or onions, with the excep¬
tion of Chandalas only. The Chand&las are named “ evil
men ” and dwell apart from others ; if they enter a town
or market, they sound a piece of wood in order to sepa¬
rate themselves; then men, knowing who they are, avoid
coming in contact with them. In this country they do
not keep swine nor fowls, and do not deal in cattle; they
have no shambles or wine-shops in their market-places.
In selling they use cowrie shells. The Chandalas only
hunt and sell flesh. Down from the time of Buddha’s
Nirvdna, the kings of these countries, the chief men and
householders, have raised -vihdras for the priests, and
provided for their support by bestowing on them fields,
houses, and gardens, with men and oxen. Engraved title-
deeds were prepared and handed down from one reign to
another; no one has ventured to withdraw them, so that
till now there has been no interruption. All the resident
priests having chambers (in these vihdrcis) have their
beds, mats, food, drink, and clothes provided without
stint; in all places this is the case. The priests ever
engage themselves in doing meritorious works for the
purpose of religious advancement (karma—building up
their religious character), or in reciting the scriptures, or
in meditatiop. When a strange priest arrives, the senior
priests go out to meet him, carrying for him his clothes
and alms-bowl. They offer him water for washing his
feet and oil for rubbing them; they provide untimely
(vih&la) food. Having rested awhile, they again ask him
as to his seniority in the priesthood, and according to this
they give him a chamber and sleeping materials, arrang¬
ing everything according to the dharma. In places where
priests reside they make towers in honour of fjariputra,
of Mudgalaputra, of Ananda, also in honour of the Abhi-
dharma, Vinaya, and SMra. During a month after the
season of rest the most pious families urge a collection for
an offering to the priests; they prepare an untimely meal
 FO-KWO-KI. Ch. xvii. XXXIX

for them, and the priests in a great assembly preach the

law. The preaching over, they offer to Sariputra’s tower all
kinds of scents and flowers; through the night they burn
lamps provided by different persons. Sariputra originally
was a Br&hman ; on a certain occasion he went to Buddha
and requested ordination. The great Mudgala and the
great Kfiiyapa did likewise. The Bhikshunis principally
honour the tower of Ananda, because it was Ananda who
requested the lord of the world to let women take orders;
Sr&maneras mostly offer to Bihula; the masters of the
Abliidharma offer to the Abhidharma; the masters of the
Vinaya offer to the Vinaya. Every year there is one offer¬
ing, each according to his own day. Men attached to the
Mahayana offer to Prajna-pdramitd, Manjugri, and Ava'16-
kite£vara. When the priests have received their yearly
dues, then the chief men and householders and Brahmans
bring every kind of robe and other things needed by the
priests to offer them ; the priests also make offerings one
to another. Down from the time of Buddha’s death the
rules of conduct for the holy priesthood have been (thus)
handed down without interruption.
After crossing the Indus, the distance to the Southern
Sea of South India is from four to five myriads of li; the
land is level throughout, without great mountains or val¬
leys, but still there are rivers.
XVII. South-east from this, after going 18 ySjanas, there
is a country called SamkH^ya. This is the place where
Buddha descended after going up to the Trayastrim^as
heaven to preach the law during three months for his
mother’s benefit. When Buddha went up to the Trayas-
trimias heaven by the exercise of his miraculous power
(,spiritual power of miracle), he contrived that his disciples
should not know (of his proceeding). Seven days before
the completion {of the three months) he broke the spell,
so that Aniruddha, using his divine sight, beheld the Lord
of the world afar, and forthwith addressed the venerable
(Ary a) Mahamudgalaputra, “ You can go and salute the
xl INTRODUCTION.

Lord of the world.” Mudgalyayana accordingly went, and

bowing down, worshipped the foot and exchanged friendly
greetings. The friendly meeting over, Buddha said to Mud¬
galyayana, “ After seven days are over I shall descend to
Jambudvipa.” Mudgalyayana then returned. On this
the great kings of the eight kingdoms, the ministers and
people, not having seen Buddha for a long time, were all
desirous to meet him. They assembled like clouds in this
country to meet the Lord of the world. At this time
Utpala Bhikshuni thought thus with herself: “To-day
the kings of the countries and the ministers and people
are going to worship and meet Buddha. I am but a
woman ; how can I get to see him first ? ” Buddha forth¬
with by his miraculous power made her, by transforma¬
tion, into a holy Chakravartti king, and as such she was
the very first to worship him. Buddha being now about
to come down from the Trayastrim^as heaven, there ap¬
peared a threefold precious' ladder. The middle ladder
was made of the seven precious substances, standing above
which Buddha began to descend. Then the king of the
Brahmfi, heavens (Brahmakfiyikas) caused a silver ladder
to appear, on which he took his place on Buddha’s right
hand, holding a white chauri. Then Sakra, king of D6vas,
caused a bright golden ladder to appear, on which he took
his place on the left, holding in his hand a precious parasol.
Innumerable DfSvas were in attendance whilst Buddha
descended. After he had come down, the three ladders
disappeared in the earth, except seven steps, which re¬
mained visible. In after times A£oka, wishing to discover
the utmost depths to which these ladders went, employed
men to dig down and examine into it. They went on
digging till they came to the yellow spring (the earth’s
foundation), but yet had not come to the bottom. The
king, deriving from this an increase of faith and reverence,
forthwith built over the ladders a vihdra, and facing the
middle flight he placed a standing figure (of Buddha) six¬
teen feet high. Behind the vihdra he erected a stone pillar
 FO-KWO-KI. CH. xvix. xli

thirty cubits high, and on the top placed the figure of a

lion. Within the pillar on the four sides are figures of
Buddha; both within and without it is shining and bright
as glass. It happened once that some heretical doctors
had a contention with the Sramanas respecting this as a
place of residence. Then the argument of the Sramanas
failing, they all agreed to the following compact: “ If this
place properly belongs to the Sramanas, then there will
be some supernatural proof given of it.” Immediately on
this the lion on the top of the pillar uttered a loud roar.
Witnessing this testimony, the unbelievers, abashed, with¬
drew from the dispute and submitted.
The body of Buddha, in consequence of his having par¬
taken of divine food during three months, emitted a divine
fragrance, unlike that of men. Immediately after his
descent he bathed himself. Men of after ages erected in
this place a bath-house, which yet remains. There is also
a tower erected on the spot where the Bhikshuni Utpala
was the first to adore Buddha. There is also a tower on
the spot where Buddha when in the world cut his hair
and his nails, and also on the following spots, viz., where
the three former Buddhas, as well as Sakyamuni Buddha,
sat down, and also where they walked for exercise, and
also where there are certain marks and impressions of the
different Buddhas. These towers still remain. There is
also one erected where Brahmfi, Sakra, and the D^vas at¬
tended Buddha when he came down from heaven. There
are perhaps a thousand male and female disciples who have
their meals in common. They belong promiscuously to
the systems of the Great and Little Yehicle, and dwell
together. A white-eared dragon is the patron of this body
of priests. He causes fertilising and seasonable showers
of rain to fall within their country, and preserves it from
plagues and calamities, and so causes the priesthood to
dwell in security. The priests, in gratitude for these
favours, have erected a dragon-chapel, and within it
placed a resting-place (seat) for his accommodation.
VOL. I. d
xlii INTRODUCTION.

Moreover, they make special contributions, in the shape

of religious offerings, to provide the dragon with food. The
body of priests every day select from their midst three
men to go and take their meal in this chapel. At the
end of each season of rain, the dragon suddenly assumes
the form of a little serpent, both of whose ears are edged
with white. The body of priests, recognising him, place in
the midst of his lair a copper vessel full of cream; and
then, from the highest to the lowest, they walk past
him in procession as if to pay him greeting all round.
He then suddenly disappears. He makes his appearance
once every year. This country is very productive: the
people are very prosperous, and exceedingly rich beyond
comparison. Men of all countries coming here are well
taken care of and obtain what they require. Fifty yojanas
to the north of this temple there is a temple called “ Fire
Limit,” which is the name of an evil spirit. Buddha him¬
self converted this evil spirit, whereupon men in after ages
raised a vihdra on the spot. At the time of the dedication
of the vihdra an Arhat spilt some of the sacred water, poured
on his hands, and let it fall on the earth, and the place
where it fell is still visible; though they have often swept
the place to remove the mark, yet it still remains and
cannot be destroyed. There is, besides, in this place a
tower of Buddha which a benevolent spirit ever keeps
clean and waters, and which (was built) without a human
architect. There was once an heretical king who said,
“ Since you can do this, I will bring a great army and
quarter it here, which shall accumulate much filth and
refuse. Will you be able to clear all this away, I
wonder ? ” The spirit immediately caused a great tem¬
pest to rise and blow over the place, as a proof that he
could do it. In this district there are a hundred small
towers; a man might pass the day in trying to count
them without succeeding. If any one is very anxious to
discover the right number, then he places a man by the
side of each tower and afterwards numbers the men;
 FO-KWO-KI. Ch. xviii. xix. xliii

but, even in this case, it can never be known how many

or how few men will be required. There is also a
safighdrdma here containing about 600 or 700 priests.
In this is a place where a Pratyeka Buddha ate35 (the
fruit) ; the spot of ground where he died is just in size
like a chariot-wheel; all the ground around it is covered
with grass, but this spot produces none. The ground
also where he dried his clothes is bare of vegetation; the
traces of the impress of the clothes remain to this day.
XVIII. Fa-Hian resided in the dragon vihdra during
the summer rest. After this was over, going south-east
seven ydjanas, he arrived at the city of Ki-jou-i (Kanauj).
This city borders on the Ganges. There are two sangha-
rdmas here, both belonging to the system of the Little
Vehicle. Going from the city six or seven li in a westerly
direction, on the north bank of the river Ganges, is the
place where Buddha preached for the good of his disciples.
Tradition says that he preached on impermanency and
sorrow, and also on the body being like a bubble and foam.
On this spot they have raised a tower, which still remains.
Crossing the Ganges and going south three ydjanas, we
arrive at a forest called A-lo. Here also Buddha preached
the law. They have raised towers on this spot, and also
where he sat down and walked for exercise.
XIX. Going south-east from this place ten ydjanas,
we arrive at the great country of Sha-chi. Leaving the
southern gate of the capital city, on the east side of the
road is a place where Buddha once dwelt. Whilst here he
bit (a piece from) the willow stick and fixed it in the earth;
immediately it grew up seven feet high, neither more or less.
The unbelievers and Brahmans, filled with jealousy, cut
it down and scattered the leaves far and wide, but yet it
always sprung up again in the same place as before. Here
also they raised towers on places where the four Buddhas
walked for exercise and sat down. The ruins still exist.
35 Probably the text is corrupt, euphemism for “ died.” It may be
There is a common phrase, “ to so in the present instance,
drink the draught of sweet dew.” a
xliv INTRODUCTION.

XX. Going eight ydjanas southwards from this place,

we arrive at the country of Kiu-sa-lo (Kosala) and its
chief town She-wei (Sravasti). There are very few inhabi¬
tants in this city, altogether perhaps about 200 families.
This is the city which King PrasSnajit governed. Towers
have been built in after times on the site of the ruined
vilidra of Mahaprajapati, also on the foundations (of the
house) of the lord Sudatta, also on the spot where the
Angulimalya was burnt, who was converted and entered
nirvana; all these towers are erected in the city. The
unbelieving Brahmans, from jealousy, desired to destroy
these various buildings, but on attempting to do so, the
heavens thundered and the lightnings flashed, so that
they were unable to carry out their design. Leaving
the city by the south gate and proceeding 1200 paces
on the road, on the west side of it is the place where the
lord Sudatta built a vihdra. This chapel opens towards
the east. The principal door is flanked by two side cham¬
bers, in front of which stand two stone pillars; on the top
of the left-hand one is the figure of a wheel, and on the
right-hand one the image of an ox. The clear water of
the tanks, the luxuriant groves, and numberless flowers of
variegated hues combine to produce the picture of what
is called a Jetavana vihdra. When Buddha ascended into
the Trayastrimshas heavens to preach for the sake of his
mother, after ninety days’ absence, King Prasenajit desir¬
ing to see him again, carved out of the sandal-wood called
Gosirshachandana (ox-head) an image of the Buddha and
placed it on Buddha’s throne. When Buddha returned
and entered the vihdra, the image, immediately quitting
its place, went forward to meet him. On this Buddha
addressed these words to it: “Keturn, I pray you, to your
seat. After my Nirvana you will be the model from which
my followers (four schools or classes) shall carve their
images.” On this the figure returned to its seat. This
image, as it was 'the very first made of all the figures of
Buddha, is the one which all subsequent ages have fol-
 FO-KWO-KI. Ch. XX. xlv

lowed as a model. Buddha then removed and dwelt in a

small vihdra on the south side of the greater one, in a
place quite separated from that occupied by the image, and.
about twenty paces from it. The Jetavana vihdra origi¬
nally had seven stages. The monarchs of the surrounding
countries and the people vied with each other in presenting
religious offerings at this spot. They decked the place with
flags and silken canopies; they offered flowers and burnt
incense, whilst the lamps shone continually from evening
till daylight with unfading splendour. A rat taking in
his mouth the wick of a lamp caused it to set fire to one
of the hanging canopies, and this resulted in a general
conflagration and the entire destruction of the seven storeys
of the vihdra. The kings and people of the surrounding
countries were deeply grieved, thinking that the sandal¬
wood figure had also been consumed. Four or five days
afterwards, on opening the door of the eastern little chapel,
they were surprised to behold the original figure there.
The people were filled with joy, and they agreed to rebuild
the chapel. Having completed two stages, they removed
the image from its new situation back to where it was
before. When Fa-Hian and To-Ching arrived at this
chapel of the Jetavana, they reflected that this was the
spot in which the Lord of men had passed twenty-five
years of his life ; they themselves, at the risk of their lives,
were now dwelling amongst foreigners; of those who had
with like purpose travelled through a succession of coun¬
tries with them, some had returned home, some were
dead; and now, gazing on the place where Buddha once
dwelt but was no longer to be seen, their hearts were
affected with very lively regret. Whereupon the priests
belonging to that community came forward and addressed
(Fa)-Hian and To-(Ching) thus: “From what country have
you come ? ” To which they replied, “ We come from the
land of Han.” Then those priests, in astonishment, ex¬
claimed, “Wonderful! to think that men from the frontiers
of the earth should come so far as this from a desire to
xlvi INTRODUCTION.

search for the law ; ” and then talking between themselves

they said, “ Our various superiors and brethren, who have
succeeded one another in this place from the earliest time
till now, have none of them seen men of Han come so far
as this before.”
Four li to the north-west of the vihdra is a copse
called “ Recovered-sight.” Originally there were 500
blind men dwelling on this spot beside the chapel.
On one occasion Buddha declared the law on their
account; after listening to his sermon they immediately
recovered their sight. The blind men, overcome with
joy, drove their staves into the earth and fell down
on their faces in adoration. The staves forthwith took
root and grew up to be great trees. The people, from a
feeling of reverence, did not presume to cut them down,
and so they grew and formed a grove, to which this name
of “ Recovered-sight ”86 was given. The priests of the
chapel of the Jetavana resort in great numbers to this
shady copse to meditate after their mid-day meal. Six or
seven li to the north-east of the Jetavana vihdra is the
site of the chapel which Mother Vi^akha built,37and invited
Buddha and the priests to occupy. The ruins are still
there. The great garden enclosure of the Jetavana vihdra
has two gates, one opening towards the east, the other
towards the north. This garden is the plot of ground
which the noble Sudatta bought after covering it with
gold coins. The chapel is in the middle of it; it was here
Buddha resided for a very long time, and expounded the
law for the salvation of men. Towers have been erected
on the various spots where he walked for exercise or sat
down. These towers have all distinctive names given
them, as, for example, the place where Buddha was accused
of murdering (the harlot) Sundari.88 Leaving the Jetavana

34 Restored by Stan. Julieti to Ap- 37 This chapel of Mother Vis&khft,

tanetravana (tome ii. p. 308), and by is placed by Cunningham south-east
Cunningham to Aptakshivana (Arch. from the Jetavana (Arch. Surv., vol.
Surv., vol. i. p. 344, n.) Cf. vol. ii. i. p. 345, n.) The text may be wrong,
p. 12. 38 See vol. ii. p. 7.
 FO-KWO-KI. Ch. xx. xlvii

by the eastern gate, and going north seventy paces, on the

west side of the road is the place where Buddha formerly
held a discussion with the followers of the ninety-six
heretical schools. The king of the country, the chief
ministers, the landowners and people, all came in great
numbers to hear him. At this time a woman who was
an unbeliever, called Chinchimanfi,39 being filled with jeal¬
ousy, gathered up her clothes in a heap round her person
so as to appear with child, and then, accused Buddha in a
meeting of priests of unrighteous conduct. On this Sakra,
the king of Desvas, taking the appearance of a white mouse,
came and gnawed through her sash; on this the whole
fell down, and then the earth opened and she herself went
down alive into hell. Here also is the place where D§va-
datta, having poisoned his nails for the purposAof destroy¬
ing Buddha, went down alive into hell. Men in after
times noted these various places for recognition. Where the
discussion took place they raised a chapel more than six
cluing (70 feet) high, with a sitting figure of Buddha in it.
To the east of the road is a temple (Devdlaya) belonging
to the heretics, which is named “ Shadow-covered.” It is
opposite the vihdra erected on the place of the discussion,
and of the same height. It has received the name of
“Shadow-covered” because when the sun is in the west, the
shadow of the vihdra of the Lord of the World covers the
temple of the heretics; but when the sun is in the east, the
shadow of the latter is bent to the north, and does not over¬
shadow the chapel of Buddha.40 The heretics constantly ap¬
pointed persons to take care of their temple, to sweep and
water it, to burn incense and light lamps for religious
worship ; towards the approach of morning their lamps dis¬
appeared, and were discovered in the middle of the Buddhist
chapel. On this the Brahmans, being angry, said, “ These
Sramanas take our lamps for their own religious worship; ”
whereupon the Brfihmans set a night-watch, and then they
saw their own gods take the lamps and move round Buddha’s
ii. p. 9, n. 23. 40 Vol. ii. p. 10.
xlviii INTRODUCTION.

chapel three times, after which they offered the lamps and
suddenly disappeared. On this the Brahmans, recognising
the greatness of Buddha’s spiritual power, forsook their
families and became his disciples. Tradition says that
about the time when these things happened there were
ninety saAghdrdmas surrounding the Jetavana chapel, all
of which, with one exception, were occupied by priests.
In this country of Mid-India there are ninety-six heretical
sects, all of whom allow the reality of worldly phenomena.
Each sect has its disciples, who beg their food, but do not
carry alms-dishes. They also piously build hospices by
the side of solitary roads for the shelter of travellers, where
they may rest, sleep, eat and drink, and are supplied with
all necessaries. The followers of Buddha, also, as they
pass to and fro, are entertained by them, only different
arrangements are made for their convenience. Devadatta
also has a body of disciples still existing; they pay reli¬
gious reverence to the three past Buddhas, but not to
Sakyamuni Buddha.41
Four li to the south-east of Sr&vasti is the place where
the Lord of men stood by the side of the road when King
Virudhaka42 (Liu-li) wished to destroy the country of the
Sakya family; on this spot there is a tower built. Fifty li to
the west of the city we arrive at a town called To-wai;43 this
was the birthplace of Kasyapa Buddha. Towers are erected
on the spot where he had an interview with his father and
also where he entered Nirodna. A great tower has also
heen erected over the relics of the entire body of Kasyapa
Tathagata.
XXI. Leaving the city of f^rfivasti, and going twelve
yojanas to the south-east, we arrived at a town called Na-
pi-ka. This is the birthplace of Krakuchchhanda44 Buddha.
There are towers erected on the spots where the interview
between the father and son took place, and also where he

-41 This is an important notice, as 42 See vol. ii. p. n.

it indicates the character of Deva- 43 Tadwa. see vol. ii. p. 13.
datta’s position with reference to 44 See vol. ii. p. 18.
Buddha.
 F0-KW0-K1. Ch. xxii. xlix

entered Nirvdna. Going north from this place less than

one ydjana, we arrive fit a town where Kanakamuni Buddha
was born ;45 there are towers also erected here over similar
places as the last.
XXII. Going eastward from this less than a ydjana, we
arrive at the city of Kapilavastu. In this city there is
neither king nor people; it is like a great desert.46 There
is simply a congregation of priests and about ten families
of lay people. On the site of the ruined palace of Su-
ddhbdana there is a picture of the prince’s mother, whilst
the prince, riding on a white elephant, is entering the
womb. Towers have been erected on the following spots:
where the royal prince left the city by the eastern gate;
where he saw the sick man; and where he caused his
chariot to turn and take him back to his palace. There
are also towers erected on the following spots: at the
place where Asita observed the marks of the royal prince ;
where Ananda and the others struck the elephant, drew
it out of the way, and hurled it; where the arrow, going
south-east 30 li, entered the earth, from which bubbled
up a fountain of water, which in after generations was
used as a well for travellers to drink at; also on the spot
where Buddha, after arriving at supreme wisdom, met
his father; where the 500 Sakyas, having embraced the
faith, paid reverence to Upali; at the place where the
earth shook six times ; at the place where Buddha ex¬
pounded the law on behalf of all the Devas, whilst the
four heavenly kings guarded the four gates of the hall,
so that his father could not enter: at the place where
Mahapraj&pati presented Buddha with a sanghdti whilst
he was sitting under a Nyagrodha tree with his face to
the east, which tree still exists; at the place where
Virudhaka-raja killed the offspring of the Sakyas who
had previously entered on the path Srdtdpanna. All
these towers are still in existence.47 A few li to the north-
4i Vol. ii. p. 19. 47 Compare the accounts given by
48 V'ol. ii. p. 14 ; and conf. Fer- Hiuen Tsiang, Book vi.
gusson’s Archeology in India, p. Iio.
1 INTRODUCTION.

east of the city is the royal field where the prince, sitting
underneath a tree, watched a ploughing-match. Fifty li
to the east of the city is the royal garden called Lum-
bini; it was here the queen entered the bath to wash
herself, and, having come out on the northern side, ad¬
vanced twenty paces, and then holding a branch of the
tree in her hand, as she looked to the east, brought forth
the prince. When born he walked seven steps; two
dragon-kings washed the prince’s body,—the place where
this occurred was afterwards converted into a well, and
here, as likewise at the pool, the water of which came down
from above for washing (the child), the priests draw their
drinking water. All the Buddhas have four places univer¬
sally determined for them:—(i.) The place for arriving at
supreme wisdom; (2.) The place for turning the wheel of
the law; (3.) The place forexpounding the true principles
of the law and refuting the heretics; (4.) The place for
descending to earth after going into the Trayastrimsas
heaven to explain the law to their mothers. Other places
are chosen according to existing circumstances. The
country of Kapilavastu is now a great desert; you seldom
meet any people on the roads for fear of the white elephants
and the lions. It is impossible to travel negligently.
Going east five ydjanas from the place where Buddha was
born, there ism country called Lan-mo (R&magrama).48
XXIII. The king of this country obtained one share of
the relics of Buddha’s body. On his return home he built
a tower, which is the same as the tower of RfUnagriima.
By the side of it is a tank in which lives a dragon, who
constantly guards and protects the tower and worships
there morning and night. When King A£6ka was living
he wished to destroy the eight towers and to build eighty-
four thousand others. Having destroyed seven, he next
proceeded to treat this one in the same way.49 The dragon
therefore assumed a body and conducted the king within

48 Vol. ii. p. 26. Cf. Fah-hian, 49 Cf. Fo-sho-hing-tsan-lcing, v.

p. 89, n. u 2298 ; also infra, vol. ii. p. 27.
 FO-KWO-KI. Ch. xxiii. xxiv. li

his abode, and having shown him all the vessels and ap¬
pliances he used in his religious services, he addressed
the king and said : “ If you can worship better than this,
then you may destroy the tower. Let me take you out;
I will have no quarrel with you.” King A6oka, knowing
that these vessels were of no human workmanship, imme¬
diately returned to his home. This place having become
desert, there was no one either to water it or sweep, but
ever and anon a herd of elephants carrying water in
their trunks piously watered the ground, and also
brought all sorts of flowers and perfumes to pay religious
worship at the tower. Some pilgrims from different
countries used to come here to worship at the tower. On
one occasion some of these met the elephants, and being
much frightened, concealed themselves amongst the trees.
Seeing the elephants perform their service according to
the law, they were greatly affected. They grieved to
think that there was no temple here or priests to per¬
form religious service, so that the very elephants had
to water and sweep. On this they gave up the great
precepts and took upon them the duties of Sramanfffas.
They began to pluck up the brushwood and level the
ground, and arrange the place so that it became neat and
clean. They urged the king of the country to help make
residences for the priests. Moreover, they built a temple
in which priests still reside. These things occurred re¬
cently, since which there has been a regular succession
(of priests), only the superior of the temple has always
been a Sramanera.60 Three ydjanas east of this place is
the spot where the royal prince dismissed his charioteer
Chandaka and the royal horse, previous to their return.
Here also is erected a tower.
XXIY. Going eastward from this place four ydjanas, we
arrive at the Ashes-tower.51 Here also is a sanghdrdma.
Again going twelve ydjanas eastward, we arrive at the town
of KuSinagara. To the north of this town, where the Lord
*° Vol. ii. p. 27. 61 Vol. ii. p. 31.
lii INTRODUCTION.

of the World, lying by the side of the Hiranyavati river,

with his head to the north and a sal tree on either side of
him, entered Nirvdna ; also in the place where Subhadra52
was converted, the very last of all his disciples; also where
for seven days they paid reverence to the Lord of the World
lying in his golden coffin; also where Vajrapani53 threw
down his golden mace, and where the eight kings divided the
relics; in each of the above places towers have been raised
and sdnghdrdmds built, which still exist. In this city also
there are but few inhabitants; such families as there are,are
connected with the resident congregation of priests. Going
south-east twelve ydjanas6* from this place, we arrive at the
spot where the Lichchhavis, desiring to follow Buddha
to the scene of his Nirvdna, were forbidden to do so. On
account of their affection for Buddha they were unwilling
to go back, on which Buddha caused to appear between
them and him a great and deeply-scarped, river, which
they could not cross. He then left with them his alms-
bowl as a memorial, and exhorted them to return to their
houses. On this they went back and erected a stone pil¬
lar, on which this account is engraved.
XXV. From this going five ySjanas eastward, we arrive at
the country of Yai^ali.65 To the north of the city of Yaisali
there is the vihdra of the great forest,56 which has a two-
storied tower. This chapel was once occupied by Buddha.
Here also is the tower which was. built over half the body of
Ananda. Within this city dwelt the lady Amrapali,57 (who
62 Cf. Fo-sho., p. 290. ham identifies it with the present
63 Or does this refer to the Besarh, twenty miles north of Haji-
Mallas throwing down their maces pfir.
(hammers) ? 66 This chapel was situated in the
M Uaidlay has by mistake trans¬ neighbourhood of the present village
lated the French S.W, instead of of Bakhra, about two miles N.N.W.
S.E. But the French editors have of Besarh. It is alluded to in the
also mistranslated the distance, Singhalese records as the Maha-
which is twelve ySjanas, and not vano Vihfi.ro. From Burnouf we
twenty. We have thus nineteen find it was built by the side of a
ydjanas between Kusinagara (Kasia) tank known as the Markatahrada,
and Vai.4a.li (Besarh), which is as or Monkey tank (Introd. Buddh. In•
nearly correct as possible. dim, p. 74), (Man. Bud., p. 356).
68 Vaisall, a very famous city in 57 Cl. Fo-sho., p. 253.
the Buddhist records. Cunning¬
 FO-KWO-KI. Ch. xxv. liii

built) a tower for Buddha; the ruins still exist. Three li

to the south of the city, on the west side of the road, is the
garden which the lady Amrapali gave to Buddha as a
resting-place. When Buddha was about to enter Nirvdna,
accompanied by his disciples, he left Vaisali by the west¬
ern gate, and turning his body to the right,58 he beheld the
city and thus addressed his followers: “ In this place I
have performed the last religious act of my earthly career.”
Men afterwards raised a tower on this spot. Three li to
the north-west of the city is a tower called “the tower of
the deposited bows and clubs.” The origin of this name
was as follows:69—On one of the upper streams of the
Ganges there was a certain country ruled by a king. One
of his concubines gave birth to an unformed foetus, where¬
upon the queen being jealous, said, “ Your conception is
one of bad omen.” So they closed it up in a box of wood
and cast it into the Ganges. Lower down the stream
there was another king, who, taking a tour of observation,
caught sight of the wooden box floating on the stream.
On bringing it to shore and opening it, he found inside a
thousand children very fair, well formed, and most unique.
The king hereupon took them and brought them up. When
they grew up they turned out to be very brave and war¬
like, and were victorious over all whom they went to
attack. In process of time they marched against the
kingdom of the monarch, their father, at which he was
filled with consternation. On this his concubine asked
the king why he was so terrified ; to whom he replied,
“ The king of that country has a thousand sons, brave
and warlike beyond compare, and they are coming to
attack my country ; this is why I am alarmed.” To this
the concubine replied, “Fear not! but erect on the east
of the city a high tower, and when the rebels come, place
me on it; I will restrain them.” The king did so, and
when the invaders arrived, the concubine addressed them
68 Cf. Fo-sho., v. 1930 and n. 3.
69 For another account of this fable, cf. vol. ii. p. 71.
liv INTRODUCTION.

from the tower, saying, “ You are my children. Then

why are you rebellious?” They replied, “Who are you
that say you are our mother ? ” The concubine replied,
“ If ye will not believe me, all of you look up and open your
mouths.” On this the concubine, with both her hands,
pressed her breasts, and from each breast proceeded
five hundred jets of milk, which fell into the mouths
of her thousand sons. On this the rebels, perceiving
that she was indeed their mother, immediately laid down
their bows and clubs. The two royal fathers, by a
consideration of these circumstances, were able to arrive
at the condition of Pratyeka Buddhas, and the tower
erected in their honour remains to this day. In after
times, when the Lord of the World arrived at supreme rea¬
son, he addressed his disciples in these words, “ This is
the place where I formerly laid aside my bow and my
club.” Men in after times, coming to know this, founded
a tower in this place, and hence the name. The thousand
children are in truth the thousand Buddhas of this Bhadra-
kalpa. Buddha, when standing beside this tower, ad¬
dressed Ananda thus, “*After three months I must enter
Nirvdna’’ on which occasion Mara-raja so fascinated the
mind of Ananda that he did not request Buddha to remain
in the world. Going east from this point three or four li
there is a tower. One hundred years after the Nirvdna of
Buddha tjiere were at Yai^ali certain Bhikshus who broke
the rules of the Vinaya in ten particulars,60 saying that
Buddha had said it was so, at which time the Arhats and
the orthodox Bhikshus, making an assembly of 700
ecclesiastics, compared and collated the Vinaya Pitaka
afresh. Afterwards men erected a tower on this spot,
which still exists.
XXYI. Going four yojanas east, we arrive at the conflu¬
ence of the five rivers. When Ananda was going from the
country of Magadha towards Vaisali, desiring to enter Nir-
60 For an account of this council (rule holding Bhikshus), which may
see Abstract of Four Lectures, Lect. ii. either be enclitic, or mean “ a mixed
There is an expression fan fu after multitude.”
the words “ orthodox Bhikshus ”
 FO-KWO-KI. Ch. xxvii. lv

vdna, the Devas acquainted King Ajata^atru of it. The king

immediately set out after him at the head of his troops,
and arrived at the banks of the river. The Lichchliavis of
Vaisali, hearing that Ananda was coming, likewise set out
to meet him and arrived at the side of the river. Ananda
then reflected that if he were to advance, King Ajata^atru
would be much grieved, and if he should go back, then
the Lichchliavis would be indignant. Being perplexed, he
forthwith entered the Samddhi called the “ brilliancy of
flame,” consuming his body, and entered NirvAna in the
midst of the river. His body was divided into two parts;
one part was found on either side of the river; so the two
kings, taking the relics of half his body, returned and
erected towers over them.61
XXVII. Crossing the river, and going south one ydjana,
we arrive at Magadha and the town of Pataliputra (Pa-
lin-fu). This is the town in which King Asoka reigned. In
the city is the royal palace, the different parts of which
he commissioned the genii {demons) to construct by piling-
up the stones. The walls, doorways, and the sculptured
designs are no human work.- The ruins still exist. The
younger brother of King A£oka having arrived at the
dignity of an Arhat, was in the habit of residing in the
hill G-ridhrakuta, finding his chief delight in silent con¬
templation. The king respectfully requested him to come
to his house to receive his religious offerings. His bro¬
ther, pleased with his tranquillity in the mountain, de¬
clined the invitation. The king then addressed his brother,
saying, “ If you will only accept my invitation, I will
make for you a hill within the city.”. Then the king, pro¬
viding all sorts of meat and drink, invited the genii, and
addressed them thus, “ I beg you to accept my invitation
for to-morrow; but as there are no seats, I must request
you each to bring his own.” On the morrow the great
genii came, each one bringing with him a great stone, four

61 For this account and generally about Vaisidi. cf. vol. ii. book vii.
lvi INTRODUCTION.

or five paces square. After the feast (the session), he

deputed the genii to pile up (their seats) and make a great
stone mountain; and at the base of the mountain with five
great square stones to make a rock chamber, in length about
35 feet and in breadth 22 feet and in height 11 feet or so.
In this city (i.e., of Pataliputra or Patna) once lived a
certain Brahman called Badha-Svami (?) (Lo-tai-sz-pi-mi),
of large mind and extensive knowledge, and attached to the
Great Vehicle. There was nothing with which he was un¬
acquainted, and he lived apart occupied in silent medita¬
tion. The king of the country honoured and respected
him as his religious superior. If he went to salute him, he
did not dare to sit down in his presence. If the king,
from a feeling of esteem, took him by the hand, the Brah¬
man thoroughly washed himself. For something like fifty
years the whole country looked up to this man and placed
its confidence on him alone. He mightily extended the
influence of the law of Buddha, so that the heretics were
unable to obtain any advantage at all over the priesthood.
By the side of the tower of King A£oka is built a san-
ghdrdmci belonging to the Great Vehicle, very imposing
and elegant. There is also a temple belonging to the
Little Vehicle. Together they contain about 600 or 700
priests; their behaviour is decorous and orderly. Here
one may see eminent priests from every quarter of the
world; Sramanas and scholars who seek for instruction
all flock to this temple. The Brahman teacher is called
Manjusri. The great Sramanas of the country, and all
the Bhikshus attached to the Great Vehicle, esteem and
reverence him; moreover he resides in this sanghdrdma.
Of all the kingdoms of Mid-India, the towns of this coun¬
try are especially large. The people are rich and prosper¬
ous; they practise virtue and justice. Every year on the
eighth day of the second month there is a procession of
images. On this occasion they construct a four-wheeled
car, and erect upon it a tower of five stages, composed of
bamboos lashed together, the whole being supported by a
 FO-KWO-KI. Ch. xxvi i. lvii

centre-post resembling a large spear with three points, in

height twenty-two feet and more. So it looks like a pagoda.
They then cover it over with fine white linen, which
they afterwards paint with gaudy colours. Having made
figures of the d^vas, and decorated them with gold, silver,
and glass, they place them under canopies of embroidered
silk. Then at the four corners (of the car) they construct
niches {shrines), in which they place figures of Buddha in
a sitting posture, with a Bodhisattva standing in attend¬
ance. There are perhaps twenty cars thus prepared and
differently decorated. During the day of the procession
both priests and laymen assemble in great numbers.
There are games and music, whilst they offer flowers and
incense. The Brahmacharis come forth to offer their invi¬
tations. The Buddhas, then, one after the other, enter
the city. After coming into the town again they halt.
Then all night long they burn lamps, indulge in games
and music, and make religious offerings. Such is the
custom of all those who assemble on this occasion from
the different countries round about. The nobles and
householders of this country have founded hospitals with¬
in the city, to which the poor of all countries, the destitute,
cripples, and the diseased, may repair. They receive every
kind of requisite help gratuitously. Physicians inspect
their diseases, and according to their cases order them food
and drink, medicine or decoctions, everything in fact that
may contribute to their ease. When cured they depart
at their convenience. King A£oka having destroyed seven
(of the original) pagodas, constructed 84,000 others. The
very first which he built is the great tower which stands
about three li to the south of this city. I11 front of this
pagoda is an impression of Buddha’s foot, {over which)
they have raised a chapel, the gate of which faces the
north. To the south of the tower is a stone pillar, about
a chang and a half in girth (18 feet), and three chang
or so in height (35 fed). On the surface of this pillar
is an inscription to the following effect: “ King Asoka
vol. 1. e
lviii INTRODUCTION.

presented the whole of Jambudvipa to the priests of the

four quarters, and redeemed it again with money, and
this he did three times.” Three or four hundred paces
to the north of the pagoda is the spot where A£oka was
born (or resided). On this spot he raised the city of
Ni-li, and in the midst of it erected a stone pillar, also
about 35 feet in height, on the top of which he placed
the figure of a lion, and also engraved an historical record
on the pillar giving an account of the successive events
connected with Ni-li, with the corresponding year, day, and
month.62
XXVIII. From this city proceeding in a south-easterly
direction nine ydjanas, we arrive at a small solitary stone
hill, on the top of which is a stone cell.63 The stone cell
faces the south. On one occasion, when Buddha was sit¬
ting in this cell, Sakra Deva, taking the divine musician
Pancha&kha,64 caused him to sound a strain in the place
where Buddha was. Then Sakra Deva proposed forty-
two questions to Buddha, drawing some traces upon a
stone with his finger. The remains of the structure and
tracings yet exist. There is a sa'hgkdrdma built here.
Going south-west from this one yojana, we arrive at the
village of Na-lo.65 This was the place of Sariputra’s birth.
Sariputra returned here to enter Nirvdna. A-tower there¬
fore was erected here, which is still in existence. Going
west from this one ySjana, we arrive at the new Raja-
griha. This was the town which King Ajata£atru built.
There are two saiighdrdmas in it. Leaving this town
by the west gate and proceeding 300 paces, (we arrive
at) the tower which King Ajftta^atru raised over the
share of Buddha’s relics which he obtained. Its height
is very imposing. Leaving the south side of the city
and proceeding southwards four li, we enter a valley

6J For an account of Magadha, see Manual of Buddhism, pp. 289,

cf. vol. ii. p. 82 ff. 290; also Childers’ Pali Diet., sub
68 The Indra-sila-griha, of Hiuen voc. Pancasikho.
Tsiang, see vol. ii. p. 180. 65 The Kalapinaka of Hiuen
64 For an account of this event, Tsiang, voL ii. p. 177.
 FO-KWO-KI. Ch. xxix. lix

situated between five hills. These hills encircle it com¬

pletely like the walls of a town. This is the site of
the old town of King Bimbis&ra. From east to west
it is about five or six li, from north to south seven or
eight li. Here Sariputra and Mudgalyayana first met
A^vajit.66 Here also the Nirgrantha made a pit with fire
in it, and poisoned the food which he invited Buddha
to eat. Here also is the spot where King Ajatasatru,
intoxicating a black elephant, desired to destroy Buddha.67
To the north-east of the city, in a crooked defile, (the
'physician) Jivaka68 erected a vihdr” in the garden of Amba-
pali, and invited Buddha and his 1250 disciples to receive
her religious offerings. The ruins still exist. Within the
city all is desolate and without inhabitants.
XXIX. Entering the valley and striking the mountains
towards the south-east, ascending 15 li we arrive at the
hill called Grldhrakuta. Three li from the top is a stone
cavern facing the. south. Buddha used in this place to
sit in meditation.69 Thirty paces to the north-west is
another stone cell in which Ananda practised meditation.
The Deva Mara Pi£una, having assumed the form of a
vulture, took his place before the cavern and terrified
Ananda. Buddha by his spiritual power pierced the
rock, and with his outstretched hand patted Ananda’s
shoulder.70 On this his fear was allayed. The traces of
the bird and of the hand-hole are still quite plain; on
this account the hill is called “The Hill of the Vulture
Cave.” In. front of the cave is the place where the four
Buddhas sat down. Each of the Arhats likewise has a
cave where he sat in meditation. Altogether there are
several hundreds of these. Here also, when Buddha was
walking to and fro from east to west in front of his cell,
Devadatta, from between the northern eminences of the

66 For this incident see vol. ii. p. 69 For these places see vol. ii. p.
178. 153 &
67 For this incident see Fo sho., pp. 79 Hiuen Tsiang says “ his head,"
246-247. vol. ii. p. 154.
68 See vol. ii. p. 152.
lx INTRODUCTION.

mountain, rolled down athwart his path a stone which

wounded Buddha’s toe. The stone is still there. The
hall in which Buddha preached has been destroyed ; the
foundations of the brick walls 71 still exist, however. The
peaks of this mountain are picturesque and imposing; it
is the loftiest of the five mountains. Fa-Hian havin'o
bought flowers, incense, and oil and lamps in the new
town, procured the assistance of two aged Bhikshus as
guides. Fa-Hian, ascending the Gndhrakuta mountain,
offered his flowers and incense and lit his lamps for the
night. Being deeply moved, he could scarcely restrain
his tears as he said, “ Here it was in bygone days Buddha
dwelt and delivered the tiurangama Sutra. Fa-Hian, not
privileged to be born when Buddha lived, can but gaze on
the traces of his presence and the place which he occu¬
pied.” Then he recited the Surangama72 in front of the
cave, and remaining there all night, he returned to the
new town.
XXX. Some 300 paces north of the old town, on the west
side of the road, is the Kalandavenuvana vihdra. It still
exists, and a congregation of priests sweep and water it.
Two or three li to the north of the chapel is the Shi-mo-
she-na (Sama^ana), which signifies “ the field of tombs for
laying the dead.” Striking the southern hill and pro¬
ceeding westward 300 paces, there is a stone cell called
the Pippala73 cave, where Buddha was accustomed to sit
in meditation after his mid-day meal. Still west five
or six li there is a stone cave situated in the northern
shade of the mountain and called Clie-ti.74 This is the
place where 500 Arhats assembled after the Nirvdna of
Buddha to arrange the collection of sacred books. At
the time when the books were recited three vacant seats

71 It was, therefore, a structural the top of the GrtdhrakUta hill, and

building, not a cave. how he was attacked by tigers, in
72 This Stlira must not be con- the “ history of the high priests ”
fused with the expanded one of the (Ko-sang-chuen).
same name. There is a full account 73 Vol. ii. p. 156.
of this perilous visit of Fa-hian to 74 Vol. ii. p. 161.
 FO-KWO-KI. Ch. xxxt. lxi

were specially prepared and adorned. The one on the

left was for Sariputra, the one on the right for Mud-
galyayana. The assembly was yet short of 500 by
one Arhat; and already the great Kasyapa was ascend¬
ing the throne when Ananda stood without the gate
unable to find admission;75 on this spot they have raised
a tower which still exists. Still skirting the mountain,
we find very many other stone cells used by the Arhats
for the purpose of meditation. Leaving the old city and
going north-eh,st three li, we arrive at the stone cell of
Devadatta, fifty paces from which there is a great square
black stone. Some time ago there was a Bhikshu who
walked forward and backward on this stone meditating
on the impermanency, the sorrow, and vanity of his body
(life). Thus realising the character of impurity, loathing
himself, he drew his knife and would have killed himself.
But then he reflected that the Lord of the World had
forbidden self-murder. But then again he thought, “ Al-
though that is so, yet I am simply anxious to destroy
the three poisonous thieves (evil desire, hatred, ignorance
Then again he drew his knife and cut his throat. On the
first gash he obtained the degree of Srotapanna; when he
had half done the work he arrived at the condition of
Anagamin, and after completing the deed he obtained the
position of an Arhat and entered Nirvdna.
XXXI. Going west from this four yojanas, we arrive at
the town of Gaya. All within this city likewise is deso¬
late and desert. Going south 20 li, we arrive at the place
where Bodhisattva, when alive, passed six years in self-
inflicted austerities. This place is well wooded. From
this place westward three li, is the spot where Buddha
entered the water to bathe and the deiva lowered the branch
of a tree to help him out of the water. Again, going
north two li, we arrive at the place where the village girls76
gave the milk and rice to Buddha. From this going north
78 Cf. Abstract of Four Lectures, 76 Mi-kia for Gramika, or GrA-
p. 72. miki ; as Ni-kia, for Ka-ni kia.
Ixii INTRODUCTION.

two li is the spot where Buddha, seated on a stone under

a great tree, and looking towards the east, ate the rice and
milk. The tree and the stone still remain. The stone is
about six feet square and two in height. In Mid-India
the heat and cold are so equalised that trees will live for
thousands of years, and even so many as ten thousand.
Going north-east from this half a yojana, we arrive at a
stone cell, into which Bodhisattva entering, sat down with
his legs crossed, and as he faced the west he reflected
with himself, “ If I am to arrive at the condition of per¬
fect wisdom, let there be some spiritual manifestation.”
Immediately on the stone wall there appeared the shadow
of Buddha, in length somewhat about three feet. This
shadow is still distinctly visible. Then the heavens and
the earth were shaken, and all the deivas in space cried
out and said, “ This is not the place appointed for the
Buddhas (past or those to come) to arrive at perfect
wisdom; at a distance less than half a ydjana south-west
from this, beneath the Pei-to tree, is the spot where all
the Buddhas (jpast or yet to come) should arrive at that
condition.” The devas having thus spoken, immediately
went before him, singing and leading the way with a view
to induce him to follow. Then Bodhisattva, rising up,
followed them. When distant thirty paces from the tree,
a d6va gave him some grass of good omen.77 Bodhisattva
having accepted it, advanced fifteen paces. Then 500 blue
birds78 came flying towards him, and having encircled Bod¬
hisattva three times, departed. Bodhisattva, then going
forward, arrived under the Pei-to tree, and spreading out
the grass of good omen, sat down with his face towards
the east. Then it was that M&ra-r&ja dispatched three
pleasure-girls from the northern quarter to come and tempt
him, whilst M&ra himself coming from the south, assailed
him likewise. Then Bodhisattva letting the toe of his
foot down to the earth, the whole army of Mara was scat-

77 Kusa grass. vol.' ii. p. 124. Consult also the notes

78 For this and other incidents, see inFah-hian(Beal’s Bud. Pilg., p.123).
 FO-KWO-KI. Gh. xxxii. lxiii

tered, and the three women wqre changed into hags. On

the place above mentioned, where he inflicted on himself
mortification for six years, and on each spot subsequently
mentioned, men in after times raised towers and placed
figures (of Buddha), which still remain. Buddha having
arrived at supreme wisdom, for seven days sat contem¬
plating the tree, experiencing the joys of emancipation.
On this spot they have raised a tower, as well as on the
following, viz., where he walked for seven days under the
Pei-to tree, from east to west; where all the devas, hav¬
ing caused the appearance of a hall composed of the seven
precious substances, for seven days paid religious worship
to Buddha ; where the blind dragon Muchilinda for seven
days encircled Buddha in token of respect; also where
Buddha, seated on a square stone beneath a Nyagrodha
tree, and with his face to the east, received the respectful
salutation of Brahm&; also where the four heavenly kings
respectfully offered him his alms-bowl; also where the
500 merchants presented him with parched corn and
honey; also where he converted the Kaiyapas, elder and
younger brothers, and their thousand disciples. In' the
place where Buddha arrived at perfect reason there are
three sahgh&rdmas, in all of which priests are located.
The dependants of the congregation of priests supply them
with all necessaries, so that there is no lack of anything.
They scrupulously observe the rules of the Yinaya with
respect to decorum, which relate to sitting down, rising
up, or entering the assembly; and the rules which the
holy congregation observed during Buddha’s lifetime are
still observed by these priests. The sites of the four great
pagodas have always been associated together from the
time of the Nirvdna. The four great pagodas are those
erected on the place where he was born, where he obtained
emancipation, where he began to preach, and where he
entered Nirvdna.
XXXII. Formerly, when King A£oka was a lad,79 playing
7® That is, in a previous birth.
lxiv INTRODUCTION.

on the road, he met Sakya Buddha going begging. The

little boy, rejoiced at the chance, gave him a handful of
earth as an offering. Buddha received it, and on his
return sprinkled it on the ground where he took his exer¬
cise. In return for this act of charity the lad became an
iron-wheel king and ruled over Jambudvipa. On assum¬
ing the iron-wheel he was on a certain occasion going
through Jambudvipa on a tour of inspection, at which
time he saw one of the places of torment for the punish¬
ment of wicked men situated between the two iron-
circle mountains. He immediately asked his attendant
ministers, “ What is this place ? ” To this they replied
and said, “This is the place where Yftma-raja, the infernal
king, inflicts punishment on wicked men for their crimes.”
The king then began to reflect and said, “ If the demon
king, in the exercise of his function, requires to have a
place of punishment for wicked men, why should not I,
who rule men (on earth), have a place of punishment
likewise for the guilty?” On this he asked his ministers,
“ Who is there that I can appoint to make for me a hell,80
and to exercise authority therein for the punishment of
wicked men ? ” In reply they said, “ None but a very
wicked man can fulfil such an office.” The kins: forthwith
dispatched his ministers in every direction to seek for
such a man. In the course of their search they saw, by
the side of a running stream, a lusty great fellow of a
black colour, with red hair and light eyes ; with the
talons of his feet he caught the fish, and when he whistled
to the birds and beasts, they came to him; and as they
approached he mercilessly shot them through, so that none
escaped. Having caught this man, he was brought before
the king. The king then gave him these secret orders,
“You must enclose a square space with high walls, and
with this enclosure plant every kind of flower and fruit
(tree), and make beautiful alcoves, and arrange everything
with such taste as to make people anxious to look within.
80 For this incident see vol. ii. p. 85.
 FO-KWO-KI. Ch. xxxir. lxv

Make a wide gate to it, and then when any one enters,
seize him at once and subject him to every kind of
torture. Let no one (who has once entered) ever go out
again. And I strictly enjoin you, that if I even should
enter, that you torture me also and spare not. Now,
then, I appoint you lord of this place of torment!” It
happened that a certain Bhikshu, as he was going his
rounds begging for food, entered the gate. The infernal
keeper seeing him, made preparations to put him to
torture. The Bhikshu, being much frightened, suppli-
antly begged a moment’s respite. “ Permit me, at least,
to partake of my mid-day meal,” he said. It so happened
that just then another man entered th place, on which
the keeper directly seized him, and, putting him in a
stone mortar, began to pound his body to atoms till a red
froth formed. The Bhikshu having witnessed this spec¬
tacle, began to reflect on the impermanency, the sorrow,
the vanity of bodily existence, that it is like a bubble and
froth of the sea, and so he arrived at the condition of an
Arhat. This having transpired, the infernal keeper laid
hold of him and thrust him into a caldron of boiling water.
The heart of the Bhikshu and his countenance were full of
joy. The fire was extinguished and the water became cold,
whilst in the middle of it there sprang up a lotus, on the
top of which the Bhikshu took his seat. The keeper forth¬
with proceeded to the king and said, “A wonderful miracle
has occurred in the place of torture; would that your
majesty would come and see it.” The king said, “I dare
not come, in consideration of my former agreement with
you.” The keeper replied, “ This matter is one of great
moment: it is only right you should come ; let us con¬
sider your former agreement changed.” The king then
directly followed him and entered the prison-; on which
the Bhikshu, for his sake, delivered a religious discourse,
so that the king‘believed and was converted. Then he
ordered the place of torture to be destroyed, and repented
of all the evil he had formerly committed. From the
lxvi INTRODUCTION.

time of his conversion he exceedingly honoured the three

precious ones (i.e., Buddha, Dharma, Sangha), and went
continually to the spot underneath the Pei-to tree for the
purpose of repentance, self-examination, and fasting. In
consequence of this, the queen on one occasion asked,
“ Where does the king go so constantly ? ” The ministers
replied, “ He continually resides under the Pei-to tree.”
The queen hereupon, awaiting an opportunity when the
king was not there, sent men to cut the tree down. The
king repairing as usual to the spot, and seeing what had
happened, was so overpowered with grief that he fell
down senseless on the ground. The ministers, bathing
his face with water, after a long time restored him to
consciousness. Then the king piled up the earth on the
four sides of the stump of the tree, and commanded the
roots to be moistened with a hundred pitchers of milk.
Then prostrating himself at full length on the ground, he
made the following vow, “ If the tree does not revive I
will never rise up again.” No sooner had he done this
than the tree began to force up small branches from the
root, and so it continued to grow until it arrived at its
present height, which is somewhat less than 120 feet.
XXXIII. From this place going south three li, we arrive
at a mountain called the Cock’s-foot. The great Kaiyapa is
at present within this mountain.81 He divided the moun¬
tain at its base, so as to open a passage (for himself). This
entrance is now closed up {impassable). At a considerable
distance from this spot there is a side chasm; it is in this
the entire body of Kaiyapa is now preserved. Outside
this chasm is the place where Kaiyapa, when alive, washed
his hands. The people of that region who are afflicted
with headaches use the earth brought from the place as
an ointment, and this immediately cures them. As soon
as the sun begins to decline 82 the Arhats come and take
81 For an account of this moun- been Arhats,” &c. ; but this is not so
tain see vol. ii. p. 144. agreeable with the context as the
83 Or, it may be translated, translation I have given.
“Therefore, since then, there have
 FO-KWO-KI. Ch. xxxiv. lxvii

their abode in this hill. Buddhist pilgrims of that and

other countries come year by year to pay religious wor¬
ship to Kasyapa; if any should happen to be distressed
with doubts, directly the sun goes down the Arhats arrive
and begin to discourse with {the pilgrims) and explain
their doubts and difficulties; and, having done so, forth¬
with they disappear. The thickets about this hill are dense
and tangled. There are, moreover, many lions, tigers, and
wolves prowling about, so that it is not possible to travel
without great care.
XXXIV. Fa-Hian returning towards Pataliputra, kept
along the course of the Ganges, and after going ten ydjanas
in a westerly direction, arrived at a vihdra called “Desert”
(Kwang-ye), in which Buddha resided. Priests still dwell
in it. Still keeping along the course of the Ganges and
going west twelve ydjanas, we arrive at the country of
Kaii and the city of Banaras. About ten li or so to the
north-east of this city is the chapel of the deer park of
the Rishis. This garden was once occupied by a Pratyeka
Buddha. There are always wild deer reposing in it for
shelter. When the Lord of the World was about to arrive
at supreme wisdom, all the devas in space began to chant
a hymn and say, “ The son of Suddhodana-r&ja, who has left
his home to acquire suprepre wisdom, after seven days will
arrive at the condition of Buddha.” The Pratyeka Buddha
hearing this, immediately entered Nirvdna. Therefore the
name of this place is the deer park of the Rishi. The world-
honoured Buddha having arrived at complete knowledge,
men in after ages erected a vihdra on this spot. Buddha
being desirous to convert Ajnata Kaundinya and his com¬
panions, known as the five men, they communed one with
another and said, “ This Sramana Gautama having for
six years practised mortifications, reducing himself to the
daily use of but one grain of hemp and one of rice, and in
spite of this havin'g failed to obtain supreme wisdom, how
much less shall he now obtain that condition by entering
into men’s society and removing the checks he placed
Ixviii INTRODUCTION.

upon his words and thoughts and actions! To-day when

he comes here, let us carefully avoid all conversation with
him.” On Buddha’s arrival the five men rose and saluted
him, and here they have erected a tower; also on the fol¬
lowing spots, viz., on a site sixty paces to the north of the
former place, where Buddha, seated with his face to the
east, began to turn the wheel of the law (to preach) for
the purpose of converting Kaundinya and his companions
(known as) “the five men;” also on a spot twenty paces
to the north of this, where Buddha delivered his predic¬
tion concerning Maitreya; also on a spot fifty paces to
the south of this, where the dragon filapatra asked Buddha
at what time he should be delivered from his dragon-form ;
in all these places towers have been erected which still exist.
In the midst (of the park) there are two saAghdrdmas which
still have priests dwelling in them. Proceeding north¬
west thirteen ydjanas from the park of the deer, there is
a country called Kau^ambl. There is a vihdra there called
Ghoshira-vana (the garden of Ghdshira), in which Buddha
formerly dwelt; it is now in ruins. There are congrega¬
tions here, principally belonging to the system known as
the Little Vehicle. Eight ydjanas east of this place is a
place where Buddha once took up his residence and con¬
verted an evil demon. They have also erected towers on
various spots where he sat or walked for exercise when
he was resident in this neighbourhood. There are saA-
ghdrdmas still existing here, and perhaps a hundred
priests.
XXXV. Going 200 ydjanas south from this, there is a
country called Ta-Thsin (Dakshina). Here is a saAghd-
rdma lof the former Buddha Kaiyapa.83 It is constructed out
of a great mountain of rock, hollowed to the proper shape.

83 This convent is described by district of the Dekhan. The King

Hiuen Tsiang in Book x. It was Sadvaha, a friend of Nagarjuna, was
probably dedicated to P&rvatt (the probably the same as the Sindhuka
Po-lo-yu of Fa-hian, which he trans¬ of the Vayu-Purdna. He is called
lates “ pigeon ”—pdrdvata) or Chan¬ Shi-in-teh-kia by I-tsing.
da, and is situated in the Chanda
 FO-KWO-KI. Ch. xxxv. Ixix

This building has altogether five stages. The lowest is made

with elephant figures, and has five hundred stone cells in
it. The second is made with lion shapes, and has four
hundred chambers. The third is made with horse shapes,
and has three hundred chambers. The fourth is made
with ox shapes, and has two hundred chambers. The fifth
is made with dove shapes, and has one hundred chambers
in it. At the very top of all is a spring of water, which,
flowing in a stream before the rooms, encircles each tier,
and so, running in a circuitous course, at last arrives at
the very lowest stage of all, where, flowing past the cham¬
bers, it finally issues through the door. Throughout the
consecutive tiers, in various parts of the building, windows
have been pierced through the solid rock for the admis¬
sion of light, so that every chamber is quite illuminated
and there is no darkness. At the four corners of this edi¬
fice they have hewn out the rock into steps, as means for
ascending. Men of the present time, being small of sta¬
ture, ascend the ladder and thus reach the top in the usual
way; but men of old reached it with one foot.84 The reason
why they name this building Po-lo-yu is from an Indian
word signifying “ pigeon.” There are always Arhats abid¬
ing here. This land is barren and without inhabitants.
At a considerable distance from the hill there are villages,
but all of them are inhabited by heretics. They know
nothing of the law of Buddha, or Sramanas, or Brfthmanas,
or of any of the different schools of learning. The men
of that country continually see persons come flying to the
temple. On a certain occasion there were some Buddhist
pilgrims from different countries who came here to pay
religious worship. Then the men of the villages above
alluded to asked them, saying, “ Why do you not fly ?
All the religious persons hereabouts that we see (are able
to) fly.” These men then answered by way of excuse,
“ Because our wings are not yet perfectly formed.” The
country of Ta-Thsin (Dekhan) is precipitous and the roads
84 Referring perhaps to the one-footed men of Ktesias. It may possibly
be, “ at one bound.”
lxx INTRODUCTION.

dangerous. Those who wish to go there, even if they

know the place, ought to give a present to the king of the
country, either money or goods. The king then deputes
certain men to accompany them as guides, and so they
pass the travellers from one place to another, each party
pointing out their own roads and intricate bypaths. Fa-
Hian finding himself in the end unable to proceed to
that country, reports in the above passages merely what
he has heard.
XXXVI. From Banaras going eastward we arrive at the
town of Pataliputra again. The purpose of Fa-Hian was
to seek for copies of the Vinaya Pitaka ; but throughout
the whole of Northern India the various masters trusted to
tradition only for their knowledge of the precepts, and had
no originals to copy from. Wherefore Fa-Hian had come
even so far as Mid-India. But here in the saiighdrdma
of the Great Vehicle he obtained one collection of the
precepts, viz., the collection used by the Mahasanghika
assembly. This was that used by the first great assembly
of priests during Buddha’s lifetime. It is reported that
this was the one used in the Jetavana vihdra. Except
that the eighteen sects have each their own private
rules of conduct,85 they are agreed in essentials. In
some minor details they differ, as well as in a more or
less exact attention to matters of practice. But the collec¬
tion (of this sect) is regarded as the most correct and com¬
plete. Moreover, he obtained one copy of precepts from
dictation, comprising about 7000 gdthds. This version
was that used by the assembly belonging to the school of
the Sarvastivadas; the same, in fact, as is genefally used
in China. The masters of this school also hand down the
precepts by word of mouth, and do not commit them to
writing. Moreover, pi this assembly he obtained a copy
of the Samyuktdbhidharma-hrldaya &dstra, including alto¬
gether about 6000 gdthds. Moreover, he obtained a copy
of the Nirvdna Sutra, consisting altogether of 2500 verses.
84 Vide I tsing, Nan-hai, § 25.
 FO-KWO-KI. Ch. xxxvii. lxxi

Moreover, he obtained in one volume the Vdipulya-pari-

nirvdna Sdtra, containing about 5000 verses. Moreover,
he procured a copy of the Abhidharma according to the
school of the Mah&sanghikas. On this account Fa-Hian
abode in this place for the space of three years engaged
in learning to read the Sanskrit86 books, and to converse in
that language, and in copying the precepts. When To-
ching arrived in Mid-India and saw the customary beha¬
viour of the Sramanas, and the strict decorum observed by
the assembly of priests, and their religious deportment,
even to the smallest matters, then, sorrowfully reflecting
on the meagre character of the precepts known to the
different assemblies of priests in the border-land of China,
he bound himself by a vow and said, “ From the present
time for ever till I obtain the condition of Buddha, may
I never again be born in a frontier country.” And in
accordance with this expression of his wish, he took up
his permanent abode in this place, and did not return.
And so Fa-Hian, desiring, according to his original purpose,
to spread the knowledge of the precepts throughout the
land of Han (China), returned alone.
XXXVII. Following down the river Ganges in an easterly
direction for eighteen ydjanas, we come to the great king¬
dom of Chen-po (Champa) on its southern shore. In the
place where Buddha once dwelt, and where he moved
to and fro for exercise, also where the four previous
Buddhas sat down, in all these places towers have been
erected, and there are still resident priests. From this
continuing to go eastward nearly fifty ydjanas, we arrive
at the kingdom of T&mralipti. This is at the sea-mouth.
There are twenty-four sanghdrdmas in this country; all of
them have resident priests, and the law of Buddha is
generally respected. Fa-Hian remained here for two
years, writing out copies of the sacred books (sdtras) and
drawing image-pictures. He then shipped himself on
board a great merchant vessel. Putting to sea, they pro-
88 Fan.
lxxii INTRODUCTION.

ceeded in a south-westerly direction, catching the first fair

wind of the winter season. They sailed for fourteen
days and nights, and arrived at the country of the lions
(Siinhala, Ceylon). Men of that country (Tamralipti)
say that the distance between the two is about 700
ydjanas. This kingdom {of lions) is situated on a great
island. From east to west it is fifty ydjanas, and from
north to south thirty ydjanas. On every side of it are
small islands, perhaps amounting to a hundred in num¬
ber. They are distant from one another ten or twenty li
and as much as 200 li. All of them depend on the great
island. Most of them produce precious stones and pearls.
The mdni-gem is also found in one district, embracing
a surface perhaps of ten li. The king sends a guard to
protect the place. If any gems are found, the king claims
three out of every ten.
XXXVIII. This kingdom had originally no inhabitants,
but only demons and dragons dwelt in it. Merchants of dif¬
ferent countries (however) came here to trade. At the time
of traffic, the demons did not appear in person, but only
exposed their valuable commodities with the value affixed.
Then the merchantmen, according to the prices marked,
purchased the goods and took them away. But in conse¬
quence of these visits {coming, going, and stopping), men
of other countries, hearing.of the delightful character of
the place, flocked there in great numbers, and so a great
kingdom was formed. This country enjoys an agreeable
climate, without any differences in winter or summer. The
plants and trees are always verdant. The fields are sown
just according to men’s inclination; there are na fixed
seasons. Buddha came to this country from a desire to
convert a malevolent dragon. By his spiritual power he
planted one foot to the north of the royal city, and one on
the top of a mountain, the distance between the two being
fifteen 'ydjanas. Over the foot-impression {on the hill) to
the north of the royal city, is erected a great tower, in height
470 feet. It is adorned with gold and silver, and perfected
 FO-KWO-KI. Ch. xxxviii. lxxiii

with every precious substance. By the side of this

tower, moreover, is erected a saiighdrdma, which is called
Abhayagiri, containing 5000 priests. They have also built
here a hall of Buddha, which is covered with gold and
silver engraved work, conjoined with all precious sub¬
stances. In the midst of this hall is a jasper figure {of
Buddha), in height about 22 feet. The entire body glitters
and sparkles with the seven precious substances, whilst the
various characteristic marks are so gloriously portrayed
that no words can describe the effect. In the right hand
it holds a pearl of inestimable value. Fa-Hian had now
been absent many years from the land of Han ; the man¬
ners and customs of the people with whom he had inter¬
course were entirely strange to him. The towns, people,
mountains, valleys, and plants and trees which met his
eyes, were unlike those of old times. Moreover, his fellow-
travellers were now separated from him—some had re¬
mained behind, and some were dead. To consider the
shadow {of the past) was all that was left him ; and so his
heart was continually saddened. All at once, as he was
standing by the side of this jasper figure, he beheld a
merchant present to it as a religious offering a white
taffeta fan of Chinese manufacture. Unwittingly (Fa-
Hian) gave way to his sorrowful feelings, and the tears
flowing down filled his eyes. A former king of this
country sent an embassy to Mid-India to procure a slip of
the Pei-to tree. This they planted by the side of the Hall
of Buddha. When it was about 220 feet high, the tree
began to lean towards the south-east. The king, fearing it
would fall, placed eight or nine surrounding props to sup¬
port the tree. Just in the place where the tree was thus
supported it put forth a branch which pierced through the
props, and, descending to the earth, took root. This branch
is about twenty inches round. The props, although pierced
through the centre,still surround {the tree),which stands now
without their support, yet men have not removed them.
Under the tree is erected a chapel, in the middle of which
VOL. I. /
 lxxiv INTRODUCTION.

is a figure (of Buddha) in a sitting posture. Both the

clergy and laity pay reverence to this figure with little
intermission. Within the capital, moreover, is erected
the chapel of the tooth of Buddha, in the construction
of which all the seven precious substances have been
employed. The king purifies himself aocording to the
strictest Br&hmanical rules, whilst those men within the
city who reverence (this relic) from a principle of belief
also compose their passions according to strict rule. This
kingdom, from the time it has been so governed, has
suffered neither from famine, calamity, nor revolution. The
treasury of this congregation of priests contains numerous
gems and a m$?w-jewel of inestimable value. Their king
once entered the treasury, and, going round it for the
purpose of inspection, he saw there this mdni-gem. On
beholding it, a covetous feeling sprung up in his heart,
and he desired to take it away with him. For three days
this thought afflicted him, but then he came to his right
mind. He directly repaired to the assembly of the priests,
and bowing down his head, he repented of his former
wicked purpose, and addressing them, said, “ Would that
you would make a rule from this time forth and for ever,
on no account to allow a king to enter your treasury, and
no Bhikshu except he is of forty years’ seniority—after
that time he may be permitted to enter.” There are many
noblemen and rich householders within the city. The
houses of the Sa-poh (Sabsean) merchants are very beau¬
tifully adorned. The streets and passages are smooth and
level. At the head of the four principal streets there are
preaching halls. On the 8th, 14th, and 15th day of the
month they prepare a lofty throne within each of these
buildings, and the religious members of the community of
the four classes all congregate to hear the preaching of
the law. The men of this country say that there are in
the country altogether fifty or sixty thousand priests, all
of whom live in community (have their food [commons]
provided). Besides these, the king supplies five or six
 FO-K WO-KI. Ch. XXXVIII. lxxv

thousand persons within the city with food in common

(or, with common food (commons)). These persons, when
they require, take their alms-bowls and go (to the
appointed place), and, according to the measure of the
bowls, fill them and return. They always bring out the
tooth of Buddha in the middle of the third month. Ten
days beforehand, the king magnificently caparisons a great
elephant, and commissions a man of eloquence and ability
to clothe himself in royal apparel, and, riding on the
elephant, to sound a drum and proclaim as follows:—
“ Bodhisattva during three Asaitkhyiya kalpas underwent
every kind of austerity; he spared himself no personal
sufferings; he left his country, wife, and child; moreover,
he tore out his eyes to bestow them on another, he man¬
gled his flesh to deliver a dove (from the hawk), he sacri¬
ficed his head in alms, he gave his body to a famishing
tiger, he grudged not his marrow or brain. Thus he
endured every sort of agony for the sake of all flesh. More¬
over, when he became perfect Buddha, he lived in the world
forty-nine years preaching the law and teaching and
converting men. He gave rest to the wretched, he saved
the lost. Having passed through countless births, he then
entered Nirvdna. Since that event is 1497 years. The
eyes of the world were then put out, and all flesh deeply
grieved. After ten days the tooth of (this same) Buddha
will be brought forth and taken to the Abhayagiri vihdra.
Let all ecclesiastical and lay persons within the kingdom,
who wish to lay up a store of merit, prepare and smooth
the roads, adorn the streets and highways; let them scatter
every kind of flower, and offer incense in religious reve¬
rence to the relic.” This proclamation being finished, the
king next causes to be placed on both sides of the pro¬
cession-road representations of the five hundred bodily
forms which Bodhisattva assumed during his successive
births. For instance, his birth as Sudana;87 his appearance

87 The Suddna Jdtaka, the same and the Sdma Jdtaka are among the
as the Vessantara Jdtaka ; both this Sfmchi sculptures.
Ixxvi INTRODUCTION.

as Sama; his birth as the king of the elephants, and as an

antelope. These figures are all beautifully painted in divers
colours, and have a very life-like appearance. At length
the tooth of Buddha is brought forth and conducted along
the principal road. As they proceed on the way, religious
offerings are made to it. When they arrive at the Abhaya
vihdra they place it in the Hall of Buddha, where the clergy
and laity all assemble in vast crowds and burn incense, and
light lamps, and perform every kind of religious ceremony,
both night and day, without ceasing. After ninety com¬
plete days they again return it to the vihdra within the
city. This chapel is thrown open on fast days for the
purpose of religious worship, as the law (of Buddha) directs.
Forty li to the east of the Abhaya vihdra is a mountain,
on which is built a chapel called Po-ti (Bodhi); there are
about 2000 priests in it. Amongst them is a very
distinguished Shaman called Ta-mo-kiu-ti (Dharmakoti
or Dharmagupta). The people of this country greatly
respect and reverence him. He resides in a cell, where
he has lived for about forty years. By the constant prac¬
tice of benevolence he has been able to tame the serpents
and mice, so that they stop together in one cell, and do
not hurt one another.
XXXIX. Seven li to the south of the capital is a chapel
called Mahavihara, in which there are 3000 priests.
Amongst them was a very eminent Sramana, whose life
was so pure that the men of the country generally gave
him credit for being an Arhat. At the time of his approach¬
ing death, the king, having come to inspect and inquire,
according to the custom of the law, assembled the priests
and asked the Bhikshu, “ Hast thou attained reason ? ”
On which he made reply in truth, “ I am an Arhat.”
After his death, the king immediately examined the
sacred books, with a view to perform the funeral ob¬
sequies according to the rules for such as are Arhats.
Accordingly, about four or five li to the east of the vihdra
they raised a very great pyre of wood, about 34 feet square
 FO-KWO-KI. Ch. xxxix. lxxvii

and of the same height. Near the top they placed tiers
of sandal-wood, aloe, and all kinds of scented wood. On
the four sides they constructed steps. Then, taking some
clean and very white camlet cloth, they bound it around
and above the pyre. They then constructed above a
funeral carriage, like the hearses used in this country,
except that there are no dragon-ear handles (cf. ting urh).
Then, at the time of the cremation (dava), the king,
accompanied by the four classes of the people, assembled
in great numbers, came to the spot provided with flowers
and incense for religious offerings, and followed the hearse
till it arrived at the place of the funeral ceremony. The
king, then, in his own person, offered religious worship
with flowers and incense. This being over, the hearse
was placed on the pyre, and oil of cinnamon poured over
it in all directions. Then they set light to the whole. At
the time of kindling the fire, the whole assembly occupied
their minds with solemn thoughts. Then removing their
upper garments, and taking their wing-like fans, which
they use as sun-shades, and approaching as near as pos¬
sible to the pyre, they flung them into the midst of the
fire in order to assist the cremation. When all was over,
they diligently searched for the bones and collected them
together, in order to raise a tower over them. Fa-Hian
did not arrive in time to see this celebrated person alive,
but only to witness his funeral obsequies. At this time,
the king, being an earnest believer in the law of Buddha,
desired to build a new viMra for this congregation of
priests. - First of all he provided for them a great feast,
after which he selected a pair of strong working oxen and
ornamented their horns with gold, silver, and precious
things. Then providing himself with a beautiful gilded
plough, the king himself ploughed round the four
sides of the allotted space;88 after which, ceding all
personal right over the land, houses, or people within
the area thus enclosed, he presented (the whole to the
88 A tiny, or i5tVs acres.
Ixxviii INTRODUCTION.

priests). Then he caused to be engraved on a metal

plate (the following inscription):—“ From this time and
for all generations hereafter, let this property be handed
down from one (body of priests) to the other, and let no
one dare to alienate it, or change {the character of) the
grant.” When Fa-Hian was residing in this country, he
heard a religious brother from India, seated on a high
throne, reciting a sacred book and saying, “ The Patra
{alms-bowl) of Buddha originally was preserved in Vai&Ui,
but now it is in the borders of Gandh&ra. After an un¬
certain period of years [Fa-Hian, at the time of the recital,
heard the exact number of years, but he has now forgotten
it], it will go on to the country of the western Yu-chi.
After another period it will go to the country of Khotan.
After a similar period it will be transported to Kouchd.
In about the same period it will come back to the land of
Han; after the same period it will return to the land of
lions (Simhala, Ceylon); after the same period it will
return to Mid-India; after which it will be taken up into
the Tushta heaven. Then Maitreya Bodhisattva will ex¬
claim with a sigh, ‘ The alms-dish of Sakyamuni Buddha
has come.’ Then all the Devas will pay religious worship
to it with flowers and incense for seven days. After this
it will return to Jambudvipa, and a sea-dragon, taking it,
will carry it within his palace, awaiting till Maitreya is
about to arrive at complete wisdom, at which time the
bowl, again dividing itself into four as it was at first, will
re-ascend the Pin-na89 mountain. After Maitrgya has
arrived at supreme wisdom, the four heavenly Kings will
once more come and respectfully salute him as Buddha,
after the same manner as they have done to the former
Buddhas. The thousand Buddhas of this Bhadra-kalpa
will all of them use this same alrns-dish; when the bowl
has disappeared, then the law of Buddha will gradually
perish; after which the years of man’s life will begin to
contract until it be no more than five years in duration,
® In some places this is written An-na, as though for (Sum)ana.
 FO-KWO-KI. Ch. xl. lxxix

At the time of its being ten years in length, rice and butter
will disappear from the world, and men will become ex¬
tremely wicked. The sticks they grasp will then trans¬
form themselves into knives and clubs, with which they
will attack one another, and wound and kill each other.
In the midst of this, men who have acquired religious
merit will escape and seek refuge in the mountains; and
when the wicked have finished the work of mutual de¬
struction, they will come from their hiding-places, and
will converse together and say, ‘ Men of old lived to a very
advanced age, but now, because wicked men have indulged
without restraint in every transgression of the law, our
years have dwindled down to their present short span,
even to the space of ten years. Now, therefore, let us
practise every kind of good deed, encouraging within our¬
selves a kind and loving spirit; let us enter on a course
of virtue and righteousness.’ Thus, as each one practises
faith and justice, their years will begin to increase in
double ratio till they reach 80,000 years of life. At the
time when Maitr^ya is born, when he first begins to de¬
clare his doctrine (turn the wheel of the law), his earliest
converts will be the followers of the bequeathed law of
^fikya Buddha, those who have forsaken their families,
those who have sought refuge in the three sacred names,
those who have kept the five great commandments, and
attended to their religious duties in making continued offer¬
ings to the three precious objects of worship. His second
and third body of converts shall be those who, by their pre¬
vious conduct, have put themselves in a condition for salva¬
tion.” Fa-Hian, on hearing this discourse, wished to copy it
down, on which the man said, “ This has no Scripture-origi¬
nal; I only repeat by word of mouth (what I have learned).”
XL. Fa-Hian resided in this country for two years. Con¬
tinuing his search, he obtained a copy of the Vinaya Pitaka
according to the school of the Mahi^asakas. He also ob¬
tained a copy of the Great Agama (Dirghdgama), and of the
Miscellaneous Agama (Samyuktdgama), and also a collec-
Ixxx INTRODUCTION.

tion of the Miscellaneous Pitaka (Sannipata). All these

were hitherto unknown in the land of Han. Having
obtained these works in the original language (Fan),
he forthwith shipped himself on board a great merchant
vessel, which carried about two hundred men. Astern of
the great ship was a smaller one, in case the larger vessel
should be injured or wrecked. Having got a fair wind, they
sailed eastward for two days, when suddenly a tempest
(typhoon) arose, and the ship sprung a leak. The mer¬
chants then desired to haul up the smaller vessel, but the
crew of that ship, fearing that a crowd of men would rush
into her and sink her, cut the towing cable and she fell off.
The merchantmen were greatly terrified, expecting their
death momentarily. Then dreading lest the leak should
gain upon them, they forthwith took their heavy goods
and merchandise and cast them overboard. Fa-Hian also
flung overboard his water-pitcher (Jcundikd) and his wash¬
ing-basin, and also other portions of his property. He was
only afraid lest the merchants should fling into the sea his
sacred books and images. And so with earnestness of heart
he invoked Avalokite^vara, and paid reverence to the Bud¬
dhist saints (the priesthood) of the land of Han, speaking
thus: “ I indeed have wandered far and wide in search of
the law. Oh, bring me back again, by your spiritual
power, to reach some resting-place.” And so the hurri¬
cane blew on for thirteen days and nights; they then
arrived at the shore of a small island, and on the tide
going out they found the place of the leak. Having forth¬
with stopped it up, they again put to sea on their onward
voyage. In this ocean there are many pirates, who, coming
on you suddenly, destroy everything. The sea itself is
boundless in extent; it is impossible to know east or west
except ~by observing the sun, moon, or stars, and so pro¬
gress. If it is dark, rainy weather, the only plan is to
steer by the wind without guide. During the darkness
of night we only see the great waves beating one
against the other and shining like fire, whilst shoals of
 FO-KWO-KI. Ch. xl. lxxxi

sea-monsters of every description (surround the ship).

The merchants, perplexed, knew not towards what land
they were steering. The sea was bottomless and no
soundings could be found, so that there was no chance
of anchoring. At length, the weather clearing up, they
got their right bearings, and once more shaped a correct
course and proceeded onwards; but if (duriny the bad
weather) they had happened to have struck on a hidden
rock, there could have been no escape. Thus they voyaged
for ninety days and more, when they arrived at a country
called Ye-po-ti (Java, or, perhaps, Sumatra). In this
country heretics and Brahmans flourish, but the law
of Buddha is not much known. Stopping here the
best portion of five months, Fa-Hian again embarked on
board another merchant vessel, having also a crew of two
hundred men or so. They took with them fifty days’
provisions, and set sail on the 16th day of the fourth
month. Fa-Hian kept his “ rest ” on board this ship.
They shaped a course north-east for Ivwang-chow. After
a month and some days, when sounding the middle
watch of the night, a black squall suddenly came on,
accompanied with pelting rain. The merchantmen and
passengers were all terrified. Fa-Hian at this time also,
with great earnestness of mind, again entreated Avald-
kit^vara and all the priesthood of China to exert their
divine power in their favour, and protect them till daylight.90
When the day broke, all the Brahmans, consulting together,
said, “ It is because we have got this Sramana on board we
Have no luck, and have incurred this great mischief. Come,
let us land this Bhikshu on any island we meet, and let
us not all perish for the sake of one man.” The religious
patron (Ddnapati) of Fa-Hian then said, “ If you land this
Bhikshu, you shall also land me with him; and if not,
you had better kill me: for if you put this Sramana on
shore, then, when I arrive in China, I will go straight to
the king and report you; and the king of that country
90 Cf. rjux0yT0 Vfiepav ycvtoOai, Acts xxiii. 29.
lxxxii INTRODUCTION.

is a firm believer in the law of Buddha, and greatly honours

the Bhikshus and priests.” The merchantmen on this
hesitated, and (in the end) did not dare to land him.
The weather continuing very dark, the pilot’s observa¬
tions were perversely wrong.91 Nearly seventy days
had now elapsed. The rice for food and the water for
congee were nearly all done. They had to use salt water
for cooking, whilst they gave out to every man about two
pints of fresh water. And now, when this was just ex¬
hausted, the merchants held a conversation and said, “ The
proper time for the voyage to Kwang-Chow is about fifty
days, but now we have exceeded that time these many
days—shall we be perverse?” On this they put the ship on
a north-west course to look for land. After twelve days’
continuous sailing, they arrived at the southern coast
of Lau-Shan which borders on the prefecture of Chang-
Kwang. They then obtained good fresh water and vege¬
tables ; and so, after passing through so many dangers and
difficulties and such a succession of anxious days, (the
pilgrim) suddenly arrived at this shore. On seeing the
Li-ho vegetable (a sort of reed), he was confident that this
was indeed the land of Han. But not seeing any men or
traces of life, they knew not what place it was. Some said
they had not yet arrived at Kwang-chow, others main¬
tained they had passed it. In their uncertainty, therefore,
they put off in a little boat, and entered a creek to look for
some one to ask where they were. Meeting with two
hunters, they got them to go back with them, making Fa-
Hian interpret their words and question them. Fa-Hian
having first tried to inspire them with confidence, then
leisurely asked them, “ What men are you ? ” They re¬
plied, “We are disciples of Buddha.” Then he asked,
“ What do you look for in these mountains here ? ” They
prevaricated, and said, “To-morrow is the 15th day of
the seventh month, and we were anxious to catch some-
*' That is, he was perverse in following his wrong observations, or
calculations.
 FO-KWO-KI. CH. XL. lxxxiii

thing to sacrifice to Buddha.” Again he asked, “ What

country is this ? ” They replied, “ This is Tsing-Chow, on
the borders of the prefecture of Chang-Kwang, dependent
on the house of Liu.” Having heard this, the merchants
were very glad, and immediately begging that their goods
might be landed, they deputed men to go with them to
Chang-Kwang. The prefect, Li-I, who was a faithful fol¬
lower of the law of Buddha, hearing that there was a
Sramana arrived with sacred books and images in a ship
from beyond the seas, immediately proceeded to the shore
with his followers to escort the books and sacred figures to
the seat of his government. After this the merchants
returned towards Yang-Chow. Meanwhile Liu arriving
at Tsing-Chow,92 entertained Fa-Hian for the whole
winter and summer. The summer period of rest being
over, Fa-Hian, removed from the society of his fellow-
priests for so long, was anxious to get back to Chang’an.
But as his plans were important, he directed his course
first towards the southern capital. Having met the priests,
he exhibited the sacred books he had brought back.
Fa-Hian, leaving Chang’an, was six years in arriving at
Mid-India. He resided there during six years, and was three
years more before he arrived at Tsing-Chow. He had suc¬
cessively passed through 'nearly thirty different countries.
In all the countries of India, after passing the sandy
desert, the dignified carriage of the priesthood and the
surprising influence of religion cannot be adequately de¬
scribed. But because our learned doctors had not heard
of these things, he #as induced, regardless of personal risk,
to cross the seas, and to encounter every kind of danger in
returning home. Having been preserved by divine power
(by the three honourable ones), and brought through all
dangers safely, he was further induced to commit to writ¬
ing these records of his travels, desiring that honourable
readers might be informed of them as well as himself.

** Pa for chi (?).

 ( lxxxiv )

THE MISSION
OP

SUNG-YUN1 AND HWEI SANG

TO OBTAIN

BUDDHIST BOOKS IN THE WEST.2 (518 a.d.)

[Translated from the $th Section of the History of the

Temples of Lo- Yang (Honan Fu).]

In the suburb Wen-1, to the north-east of the city of

Lo-Yang, was the dwelling of Sung-Yun of Tun-hwang,3
who, in company with the Bhikshu Hvvei Sang, was sent
on an embassy to the western countries by the Empress
Dowager (Tai-Hau) of the Great Wei dynasty4 to obtain
Buddhist books. This occurred in the eleventh month
of the first year of the period Shin kwei (517-518 A.D.)
They procured altogether 170 volumes, all standard works,
belonging to the Great Vehicle.
First of all, having repaired to the capital, they pro¬
ceeded in a westerly direction forty days, and arrived at
the Chih- Ling (Barren Kidge), which is the western fron¬
tier of the country. On this ridge is the fortified outpost
of the Wei territory. The Chib-Ling produces no trees or
shrubs, and hence its name {Barren). Here is the common
resort {cave) of the rat-bird. These two animals being
of different species {chung), but the same genus {lux), live
and breed together. The bird is the male, the rat the

1 Called by Remusat Sung-Yun tse 3 Tun-hwang,situated on a branch

(Fa-hian, cap. viii. n. i); but the word of the Bulunghir river, vide ante,
“ tse ” is no component part of the p. xxiv. n.
name. The passage in the original 4 At the fall of the Tsin dynasty
is this : “ In the Wan-I suburb (li) (420 a.d.), the northern provinces of
is the house (tse) of Sun Yun of China became the possession of a
Tun-hwang. ” powerful Tartar tribe known as the
* Western countries (si yu). Wei. A native dynasty (the South-
 TRAVELS OF SUNG-YUN. lxxxv

female. From their cohabiting in this manner, the name

rat-bird cave is derived.
Ascending the Chih-Ling and proceeding westward
twenty-three days, having crossed the Drifting Sands, they
arrived at the country of the Tuh-kiueh-’hun.6 Along the
road the cold was very severe, whilst the high winds, and
the driving snow, and the pelting sand and gravel were so
bad, that it was impossible to raise one’s eyes without get¬
ting them filled. The chief city of the Tuh-kiueh-’hun
and the neighbourhood is agreeably warm. The written
character of this country is nearly the same as that of the
Wei. The customs and regulations observed by these
people are mostly barbarous in character (after the rules
of the outside barbarians or foreigners). From this coun¬
try going west 3500 li, we arrive at the city of Shen-Shen.6
This city, from the time it set up a king, was seized by the
Tuh-kiueh-’hun, and at present there resides in it a military
officer (the second general) for subjugating (pacifying) the
west. The entire cantonment7 amounts to 3000 men, who
are employed in withstanding the western Hu.
From Shen-Shen going west 1640 li, we arrive at the
city of Tso-moh.8 In this town there are, perhaps, a
hundred families resident. The country is not visited
with rain, but they irrigate their crops from the streams
of water. They know not the use of oxen or ploughs in
their husbandry.
In the town is a representation of Buddha with a
Bodhisattva, but certainly not in face like a Tartar.
On questioning an old man about it, he said, “ This was
done by Lu-Kwong, who subdued the Tartars.” From
ern Sung) ruled in the southern Charehan of Marco Polo; Mayers
provinces, and has been regarded by (Manual, 536) places it near Pidjan ;
subsequent writers as the legitimate but for remarks on its situation vide
one (Edkins). Yule’s Marco Polo, "vol. i. p. 179, n. 1 ;
6 The Eastern Turks. The ’Hun vol. ii. p. 475 ; ride also Prejevalsky’s
were a southern horde of the ’Tieh Kulja, Remarks by Baron Richto-
lei Turks. Vide Doolittle’s Vocab. pen, p. 144, &c.
and Handbook, vol. ii. p. 206. 7 P’u lo [bulak?].
6 Shen-shen or Leudan (Beal’s 8 Probably the Ni - mo of Hiuen
Bud. Pilg., p. 4, n.), probably the Tsiang.
Ixxxvi INTRODUCTION.

this city going westward 1275 li, we arrive at the city of

Moh. The flowers and fruits here are just like those of
Lo-Yang, but the native buildings and the foreign officials
are different in appearance.
From the city Moh going west 22 li, we arrive at the
city of Han-Mo.9 Fifteen li to the south of this city is a
large temple, with about 300 priests in it. These priests
possess a golden full-length figure of Buddha, in height a
chang and T^ths (about 18 feet). Its appearance is very
imposing, and all the characteristic marks of the body are
bright and distinct. Its face was placed repeatedly look¬
ing eastward; but the figure, not approving of that, turned
about and looked to the west. The old men have the fol¬
lowing tradition respecting this figure:—They say that
originally it came from the south, transporting itself
through the air. The king of Khotan himself seeing it,
paid it worship, and attempted to convey it to his city,
but in the middle of the route, when they halted at night
the figure suddenly disappeared. On dispatching men to
look after it, they found it had returned to its old place.
Immediately, therefore, (the king) raised a tower, and
appointed 400 attendants to sweep and water (the tower).
If any of these servitors receive a hurt of any kind, they
place some gold leaf on this figure according to the injured
part, and so are directly 'cured. Men in after ages built
towers around this image of 18 feet, and the other image-
towers, all of which are ornamented with many thou¬
sand flags and streamers of variegated silk. There are per¬
haps as many as 10,000 of these, and more than half of
them belonging to the Wei country.10 Over the flags are
inscriptions in the square character, recording the several
dates when they were presented; the greater number are
of the nineteenth year of T’ai Ho, the second year of King

9 This is probably the Pi-mo of fied with the sandal-wood image of

Hiutn Tsiang (Pein, ifi. 243), the Udyana, king of Kausambi.
Pein of Marco Polo. The figure 10 That is, were presented by sove-
described in the text is also alluded reigns of the Wei dynasty, or during
to by Hiuen Tsiang, and is identi- their reign.
 TRA VELS OF SUNG-YUN. lxxxvii

Ming, and the second year of Yen Chang.11 There was only
one flag with the name of the reigning monarch on it, and
this was a flag of the period Yarn Tsin (a.d. 406).
From the town of Han-Mo going west 878 li, we ar¬
rive at the country of Khotan. The king of this country
wears a golden cap on his head, in shape like the comb of
a cock; the appendages of the head-dress hang down be¬
hind him two feet, and they are made of taffeta (kiln),
about five inches wide. On state occasions, for the pur¬
pose of imposing effect, there is music performed, consist¬
ing of drums, horns, and golden cymbals. The king is
also attended by one chief bowman, two spearmen, five
halberdiers, and, on his right and left, swordsmen, not
exceeding a hundred men. The poorer sort of women
here wear trousers, and ride on horseback just as well as
their husbands. They burn their dead, and, collecting the
ashes, erect towers {fau t’u) over them. In token of mourn¬
ing they cut their hair and disfigure their faces, as though
with grief. Their hair is cut to a length of four inches, and
kept so all round. When the king dies, they do not burn
his body, but enclose it in a coffin and carry it far off and
bury it in the desert. They found a temple to his memory,
and, at proper times, pay religious service to his manes.
The king of Khotan12 was no believer in the law of
Buddha. A certain foreign merchantman on a time
brought a Bhikshu called Pi-lu-shan (Vairochana) to this
neighbourhood, and located him under a plum-tree to the
south of this city. On this an informer approached the
king and said, “ A strange Sramana has come {to your
majesty’s dominions) without permission, and is irow

11 The period T'ai-Ho began 477 12 One hundred and sixty - five
A.D. and ended 500 a d., so that years after the establishment of the
there could be no nineteenth year of kingdom of Li-yul (Khotan), the
this period : either the text is faulty King Vijayasambhava, son of Yeula,
or it may possibly refer to the nine- ascended the throne, and in the fifth
teenth year of the reign of Hiao year of his reign the dharma was
Wen Ti, which would be 490 a.d. first introduced into Li-yul (liock-
The other dates named correspond hill),
to 502 A.D. and 514 A. D.
Ixxxviii INTRODUCTION.

residing to the south of the city under the plum-tree.”

The king, hearing this, was angry, and forthwith went to
see Vairochana. The Bhikshu then addressed the king
as follows: “ Ju-lai (Tath&gata) has commissioned me to
come here to request your majesty to build for him a
perfectly finished pagoda (lit. a pagoda with a surmount¬
ing spire or dish), and thus secure to yourself perpetual
felicity.” The king said, “ Let me see Buddha, and then
I will obey him.” Vairochana then sounded a gong;13 on
which Buddha commissioned Rahula to assume his appear¬
ance, and manifest himself in his true likeness in the air.
The king prostrated himself on the ground in adoration,
and at once made arrangements for founding a temple and
vihdra under the tree. Then he caused to be carved a figure
of R&hula; and, lest suddenly it should perish, the king
afterwards constructed a chapel for its special preserva¬
tion. At present it is carefully protected by a sort of
shade (Jar) that covers it; but, notwithstanding this, the
shadow of the figure constantly removes itself outside the
building, so that those who behold it cannot help paying
it religious service {by circumambulating it). In this place
(or chapel) are the shoes of a Pratyeka Buddha, which
have up to the present time resisted decay. They are
made neither of leather or silk,—in fact, it is impossible
to determine what the material is. The extreme limits
of the kingdom of Khotan reach about 3000 li or so from
east to west.
In the second year of Shan Kwai (519 a.d.) and the 7th
month, 29th day, we entered the kingdom of Chu-ku-po
(Chakuka—Yerkiang). The people of that country are
mountain-dwellers. The five kinds of cereals grow in abun¬
dance. In eating these, they make them into cakes. They
do not permit the slaughter of animals, and such of them
as eat flesh only use that which dies of itself. The cus¬
toms and spoken language are like those of the people of

18 The expression in the original fluence to constrain Buddha to send

implies the use of some magical in- K&hula.
 TRA VELS OF SUNG-YUN. lxxxix

Khotan, but the written character in use is that of the

Brahmans. The limits of this country can be traversed
in about five days.
During the first decade of the 8th month we entered
the limits of the country of Han-Pan-to (Kabhanda),14
and going west six days, we ascended the Tsung-ling
mountains; advancing yet three days to the west, we
arrived at the city of Kiueh-Yu;15 and after three days
more, to the Puh-ho-i mountains.16 This spot is extremely
cold. The snow accumulates both by winter and summer.
In the midst of the mountain' is a lake in which dwells a
mischievous dragon. Formerly there was a merchant who
halted at night by the side of the lake. The dragon just
then happened to be very cross, and forthwith pronounced
a spell and killed the merchant. The king of Pan-to,17
hearing of it, gave up the succession to his son, and went
to the kingdom of U-chang18 to acquire knowledge of the
spells used by the Brahmans. After four years, having
procured these secrets, he came back to his throne, and,
ensconced by the lake, he enchanted the dragon, and, lo!
the dragon was changed into a man, who, deeply sensible
of his wickedness, approached the king. The king imme¬
diately banished him from the Tsung-ling mountains more
than 1000 li from the lake. The king of the present time is
of the thirteenth generation (from these events). From this
spot westward the road is one continuous ascent of the
most precipitous character; for a thousand li there are over¬
hanging crags, 10,000 fathoms high, towering up to the
very heavens. Compared with this road, the ruggedness
of the great pass known as the Mang-men is as nothing,
and the eminences of the celebrated Hian mountains {in
Honan) are like level country. After entering the Tsung-
ling mountains, step by step, we crept upwards for four days,
14 Kabhanda is identified by Yule be translated the “Untrustworthy
with Sarikkul and Tash Kurghan. Mountains.”
Vide infra, vol. ii. p. 298, n. 46. 17 That is, Kavandha or, Kab-
15 Or, Kong-yu. handa or, Sarikkul.
16 This phrase Puh-ho-i may also 18 Udyana in Northern India,
VOL, I, g
xc INTRODUCTION.

and then reached the highest part of the range. From this
point as a centre, looking downwards, it seems just as though
one was poised in mid-air. The kingdom of Han-pan-to
stretches as far as the crest of these mountains.19 Men say
that this is the middle point of heaven and earth. The
people of this region use the water of the rivers for irrigating
their lands ; and when they were told that in the middle
country (China) the fields were watered by the rain, they
laughed and said, “ How could heaven provide enough for
all?” To the eastward of the capital of this country there is
a rapid river20 (ora river, Mang-tsin) flowing to the north¬
east towards Sha-leh21 (Kashgar). The high lands of the
Tsung-ling mountains do not produce trees or shrubs. At
this time, viz., the 8th month, the air is icy cold, and the
north wind carries along with it the drifting snow for a
thousand li. At last, in the middle decade of the 9th
month, we entered the kingdom of Poh-ho (Bolor ?). The
mountains here are as lofty and the gorges deep as ever.
The king of the country has built a town, where he resides,
for the sake of being in the mountains. The people of
the country dress handsomely, only they use some leathern
garments. The land is extremely cold—so much so, that
the people occupy the caves of the mountains as dwelling-
places, and the driving wind and snow often compel both
men and beasts to herd together. To the south of this
country are the great Snowy Mountains, which, in the
morning and evening vapours, rise up like gem-spires.
In the first decade of the 10th month we arrived at the
country of the Ye-tha (Ephthalites). The lands of this
country are abundantly watered by the mountain streams,
which fertilise them, and flow in front of all the dwellings.
They have no walled towns, but they keep order by means

19 To the west of the Tsung-ling river; or it may be the Si-to river,

mountains all the rivers flow to the on which Yarkand stands, and which
westward, and enterthe sea (Ch. Ed.) empties itself into Lake Lob, in the
20 That is, perhaps, the Kara-Sou Sandy Desert.
of Klaproth, which flows into the 21 Sha-leh, perhaps for Su-lehj i.e.t
Tiz-Sb, an affluent of the Yerkiang Kashg&r.
 TRA VELS OF SUNG-YUN, xci

of a standing army that constantly moves here and there.

These people also use felt garments. The course of the
rivers is marked by the verdant shrubs. In the summer
the people seek the cool of the mountains; in the winter
they disperse themselves through the villages. They have
no written character. Their rules of politeness are very
defective. They have no knowledge at all of the move¬
ments of the heavenly bodies ; and, in measuring the year,
they have no intercalary month, or any long and short
months; but they merely divide the year into twelve parts,
and that is all. They receive tribute from all surrounding
nations : on the south as far as Tieh-lo;22 on the north, the
entire country of Lae-1 eh,23 eastward to Khotan, and west
to Persia—more than forty countries in all. When they
come to the court with their presents for the king, there is
spread out a large carpet about forty paces square, which
they surround with a sort of rug hung up as a screen. The
king puts on his robes of state and takes his seat upon a
gilt couch, which is supported by four golden phoenix birds.
When the ambassadors of the Great Wei dynasty were pre¬
sented, (the king), after repeated prostrations, received their
letters of instruction. On entering the assembly, one man
announces your name and title; then each stranger ad¬
vances and retires. After the several announcements are
over, they break up the assembly. This is the only rule
they have; there are no instruments of music visible at
all. The royal ladies of the Ye-tha24 country also wear
state robes, which trail on the ground three feet and more ;
they have special train-bearers for carrying these lengthy
robes. They also wear on their heads a horn, in length
eight feet26 and more, three feet of its length being red

23 This may possibly be Tira- 24 The Ye-tha were probably the

bhukti, the present Tirhut. But White Huns, or Ephthalites.
see ante, p. xvi. 25 I see no other way of translat¬
23 The Lfi-la or Lara people occu¬ ing this passage, although it seems
pied Mfilava or Valabhi; vide infra, puzzling to know how these royal
vol. ii. p. 266, n. 71. See also note ladies could carry such an ornament
at the end of this Introduction. as this upon their heads;
 xcii INTRODUCTION.

coral. This they ornamented with all sorts of gay colours,

and such is their head-dress. When the royal ladies go
abroad, then they are carried; when at home, then they
seat themselves on a gilded couch, which is made (from
the ivory of?) a six-tusked white elephant, with four
lions (for supporters).26 Except in this particular, the
wives of the great ministers are like the royal ladies;
they in like manner cover their heads, using horns, from
which hang down veils all round, like precious canopies.
Both the rich and poor have their distinctive modes of
dress. These people are of all the four tribes of barba¬
rians the most powerful. The majority of them do not
believe in Buddha. Most of them worship false gods.
They kill living creatures and eat their flesh. They use
the seven precious substances, which all the neighbouring
countries bring as tribute, and gems in great abundance.
It is reckoned that the distance of the country of the Ye-
tha from our capital is upwards of 20,000 li.
On the first decade of the nth month we entered the
confines of the country of Po-sse27 (Persia). This territory
{ground) is very contracted. Seven days farther on we
come to a people who dwell in the mountains and are
exceedingly impoverished. Their manners are rough and
ill-favoured. On seeing their king, they pay him no
honour; and when the king goes out or comes in, his
attendants are few. This country has a river which for¬
merly was very shallow; but afterwards, the mountains
having subsided, the course of the stream was altered and
two lakes were formed. A mischievous dragon took up
his residence here and caused many calamities. In the
summer he rejoiced to dry up the rain, and in the winter
26 Literally the passage is, “ They name and affected Persian manners,
make the seat from a six-tusked “ Siacrcifoiw Kal a.Trop.ip.ovvra.1 ri
white elephant and four lions.” IlepaiKa 6vk afioOrres, tp,oi SoKei, Hap-
27 The name of Persia or Eastern 0vafoi rcyafecrtfou, llepaai S£ dvai
Persia extended at this time even to Trpo<nroi.6up.evoi,’' says the Emperor
the base of the Tsung-ling moun- Julian (Or. de Constantin., gest. ii. p.
tains (vide Elphinstone’s India). 63; Rawlinson’s Herod., i. 534,
The Parthians assumed the Persian n.)
 TRAVELS OF SUNG-YUN. xcm

to pile up the snow. Travellers by his influence are sub¬

jected to all sorts of inconveniences. The snow is so bril¬
liant that it dazzles the sight; men have to cover their
eyes, or they would be blinded by it; but if they pay
some religious service to the dragon, they find less diffi¬
culty afterwards.
In the middle decade of the nth month we entered the
country of Shie-Mi (Sambi ?). This country is just beyond
the Tsung-ling mountains. The aspect of the land is still
rugged; the people are very poor; the rugged narrow road
is dangerofis—a traveller and his horse can hardly pass
along it one at a time. From the country of Po-lu-lai
(Bolor) to the country of U-chang (Udyana) they use iron
chains for bridges. These are suspended in the air for the
purpose of crossing (over the mountain chasms). On look¬
ing downwards no bottom can be perceived; there is
nothing on the side to grasp at'in case of a slip, but in a
moment the body is hurled down 10,000 fathoms. On this
account travellers will not cross over in case of high winds.
On the first decade of the 12th month we entered the
U-chang country (Udyana). On the north this country
borders on the Tsung-ling mountains; on the south it
joins India. The climate is agreeably warm. The terri¬
tory contains several thousand li.28 The people and pro¬
ductions are very abundant. The fertility of the soil is
equal to that of the plateau of Lin-tsze29 in China and the
climate more equable. This is the place where Pe-lo30
(Yessantara) gave his child as alms, and where Bodhi-
sattva gave his body (to the, tigress). Though these old
stories relate to things so distant, yet they are preserved
among the local legends (?). The king of the country reli¬
giously observes a vegetable diet; on the great fast-days31
he pays adoration to Buddha, both morning and evening,
with sound of drum, conch, vina (a sort of lute), flute, and

28 There is no word for li in the 30 Pe-lo, the first and last syllable
text. in Vessantara,
29 In Shan-tung. 31 Vide Jul. ii. 6, n.
XC1V INTRODUCTION.

all kinds of wind instruments. After mid-day he devotes

himself to the affairs of government. Supposing a man
has committed murder, they do not suffer him to be killed ;
they only banish him to the desert mountains, affording
him just food enough to keep him alive (lit. a bit and a
sup). In investigating doubtful cases,32- they rely on the
pure or foul effect of drastic medicines; then, after exa¬
mination, the punishment is adjusted according to the
circumstances. At the proper time they let the streams
overflow the land, by which the soil is rendered loamy
and fertile. All provisions necessary for man are very
abundant, cereals of every kind (lit. of a hundred sorts)
flourish, and the different fruits (lit. the five fruits) ripen in
great numbers. In the evening the sound of the (convent)
bells may be heard on every side, filling the air (world);
the earth is covered with flowers of different hues, which
succeed each other winter and summer, and are gathered
by clergy and laity alike as offerings for Buddha.
The king of the country seeing Sung-Yun (inquired
respecting him, and) on their saying that the ambassadors
of the Great Wei (dynasty) had come, he courteously
received their letters of introduction. On understanding
that the Empress Dowager was devotedly attached to the
law of Buddha, he immediately turned his face to the
east, and, with closed hands and meditative heart, bowed
his head; then, sending for a man who could interpret
the Wei language, he questioned Sung Yun and said,
“ Are my honourable visitors men from the region of sun¬
rising?” Sung-Yun answered and said, “Our country is
bounded on the east by the great sea ; from this the
sun rises according to the divine will (the command of
Tathdgata).” The king again asked, “ Does that country
produce holy men ? ” Sung-Yun then proceeded to enlarge
upon the virtues of Confucius, of the Chow and Laou

81 This passage is translated by drugs, and decide upon the evi-

(R.) thus: “When any matter is dence of these” (Fah-hian, c. viii.
involved in doubt, they appeal to n. i).
 TRA VELS OF SUNG-YUN. xcv

(Tseu), of the Cliwang (■period), and then of the silver

walls and golden palaces of Fairy Land (P’eng lai Shan),33
and then of the spirits, genii, and sages who dwell there;
he further dilated on the divination of Kwan-lo, the
medicinal art of Hwa-to, and the magical power of
Tso-ts’ze ;34 descanting on these various subjects, and pro¬
perly distinguishing their several properties, he finished
his address. Then the king said, “ If these things are
really as your worship says, then truly yours is the land
of Buddha, and I ought to pray at the end of my life that
I may be born in that country.”
After this, Sung-Yun with Hwei Sang left the city
for the purpose of inspecting the traces which exist of
the teaching (or religion) of Tathagata. To the east of
the river is the place where Buddha dried his clothes.
When first Tathfigata came to the country of U-chang,
he went to convert a dragon-king. He, being angry with
Buddha, raised a violent storm with rain. The satighdti
of Buddha was soaked through and through with the
wet. After the rain was over, Buddha stopped on a rock,
and, with his face to the east, sat down whilst he dried
his robe (kashaya). Although many years have elapsed
since then, the traces of the stripes of the garment are as
visible as if newly done, and not merely the seams and
bare outline, but one can see the marks of the very tissue
itself, so that in looking at it, it appears as if the garment
had not been removed, and, if one were asked to do it,
as if the traces might be lifted up (as the garment itself).
There are memorial towers erected on the spot where
Buddha sat, and also where he dried his robe. To the
west of the river is a tank occupied by a nfiga-raja. By
the side of the tank is a temple served by fifty priests
and more. The Naga-raja ever and anon assumes super¬
natural appearances. The king of the country propitiates

33 One of the three isles of the 34 For these names see Mayers
genii, believed to be in the Eastern Reader's Manual, s. vv.
Sea opposite the coast of China.
XCV1 INTRODUCTION.

him with gold and jewels, and other precious offerings,

which he casts into the middle of the tank; such of
these as find their way out through a back exit, the
priests are permitted to retain. Because the dragon thus
provides for the necessary expenses of this temple (clothes
and food), therefore men call it the Naga-raja Temple.
Eighty li to the north of the royal city there is the trace
of the shoe of Buddha on a rock. They have raised a
tower to cover it. The place where the print of the shoe
is left on the rock is as if the foot had trodden on soft
mud. Its length is undetermined, as at one time it is
long, and at another time short. They have now founded
a temple on the spot, capable of accommodating seventy
priests and more. Twenty paces to the south of the
tower is a spring of water issuing from a rock. Buddha
once purifying ([his mouth), planted a piece of his chewing-
stick 35 in the ground; it immediately took root, and is at
present a great tree, which the Tartars call Po-lu.36 To
the north of the city is the To-lo 37 temple, in which there
are very numerous appliances for the worship of Buddha.
The pagoda is high and large. The priests’ chambers are
ranged in order round the temple (or tower). There are
sixty full-length golden figures {herein). The king, when¬
ever he convenes {or convening yearly) a great assembly,
collects the priests in this temple. On these occasions
the ^ramanas within the country Hock together in great
crowds {like clouds). Sung-Yun and Hwei Sang, remark¬
ing the strict rules and eminent piety {extreme austerities)
of those Bhiksh’us, and from a sense that the example of
these priests singularly conduced to increase (their own)
religious feelings, remitted two servants for the use of the
convent to present the offerings and to water and sweep.
From the royal city going south-east over a mountainous
district eight days’ journey, we come to the place where
Tathagata, practising austerities, gave up his body to feed

85 Dantakashta. 38 The Pilu tree—Salvadom Persica. 37 Tara (?).

 TRAVELS OF SUNG-YUN. xcvii

a starving tiger. It is a high mountain, with scarped

precipices and towering peaks that pierce the clouds.
The fortunate tree 38 and the Ling-chi grow here, whilst the
groves and fountains (or the forest rivulets), the docile
stags, and the variegated hues of the flowers, all delight
the eye. Sung-Yun and Hwei Sang devoted a portion of
their travelling funds to erect a pagoda on the crest of
the hill, and they inscribed on a stone, in the square
character, an account of the great merits of the Wei
dynasty. This mountain possesses a temple called “ Col¬
lected Bones,”39 with 300 priests and more. One hundred
and odd li to the south of the royal city is the place
where Buddha (Julai), formerly residing in the Mo-hiu
country, peeled off his skin for the purpose of writing
upon it, and extracted (broke off) a bone of his body for
the purpose of writing with it.40 A6oka-rfija raised a pagoda
on this spot for the purpose of enclosing these sacred
relics. It is about ten chang high (120 feet). On the
spot where he broke off his bone, the marrow ran out and
covered the surface of a rock, which yet retains the colour
of it, and is unctuous as though it had only recently
been done.
To the south-west of the royal city 500 li is the
Shen-shi 41 hill (or the hill of (the Prince) Sudana). The
sweet waters and delicious fruits (of this place) are spoken
cf in the sacred books.42 The mountain dells are am-ee- o
ably warm; the trees and shrubs retain a perpetual ver¬
dure. At the time when the pilgrims arrived (tai tsuh),
the gentle breeze which fanned the air, the songs of the
birds, the trees in their spring-tide beauty, the butterflies
that fluttered over the numerous flowers, all this caused
Sung-Yun, as he gazed on this lovely scenery in a distant
35 Remusat translates it the tree bably it refers to the Oxus country.
kalpa daru. 41 Shen-shi, “ illustrious resolu-
39 Remusat gives “collected gold.” tion;” evidently a mistake for shen-
40 The -text is corrupt. I have shi, “ illustrious charity ” (Sudana).
substituted rhu for tso. Mo-hiu is 42 That is, in the Jdtaka book,
the Margus; the country would where the history of Vessantara is
therefore be Margiana. But pro- recorded.
xcvni INTRODUCTION.

land, to revert to home thoughts; and so melancholy were

his reflections, that he brought on a severe attack of ill¬
ness ; after a month, however, he obtained some charms
of the Biahinans, which gave him ease.
To the south-east of the crest of the hill Shen-shi is a
rock-cave of the prince,43 with two chambers to it. Ten
paces in front of this cave is a great square stone on
which it is said the prince was accustomed to sit; above
this A£oka raised a memorial tower.
One li to the south of the tower is the place of the
Pannasala (leafy hut) of the prince. One li north-east
of the tower, fifty paces down the mountain, is the place
where the son aud daughter of the prince persisted in
going round a tree, and would not depart (with the Br&h-
man). On this the Brahman beat them w*th rods till
the blood flowed down and moistened the earth. This
tree still exists, and the ground, stained with blood, now
produces a sweet fountain of water. Three li to the west
of the cave is the place where the heavenly king Sakra,
assuming the appearance of a lion sitting coiled up in the
road, intercepted Man-kea.44 On the stone are yet traces
of his hair and claws: the spot also where Ajitakhta45
(O-ehou-to-kiu) and his disciples nourished the father and
mother (i.e., the prince and princess). All these have memo¬
rial towers. In this mountain formerly were the beds of 500

43 That is, of the Prince Sudatta where the events alluded to in the
or the Bountiful Prince. The whole text occurred. See Tree and Ser¬
of the history alluded to in the text pent Worship, pi. lxv. fig. 1.
may be found in Spence Hardy’s 44 This may possibly allude to
Manual of Buddhism under the Madri-dSwi ; the symbol kea de¬
Wessantara Jataka, p. 116. The notes “a lady.’’ We read that
account states that Wessantara (the Sakra caused some wild beasts to
prince alluded to in the text, called appear to keep Madri-dewi from
“the Bountiful,’’ because of his ex¬ coming back. See Spence Hardy,
treme charity) gave to the king of loc. cit.; and also the lions in the
Kfllinga a white elephant that had Sanchi sculpture, Tree and Serpent
the power to compel rain to fall. Worship, pi. xxxii. fig. 2.
On this the subjects of the prince’s 45 Called Achchhuta in the Singha¬
father (who was called Sanda) forced lese accounts. He was an ascetic
him to banish the prince, with his who resided in the neighbourhood
wife (Madri-dewi) and his two of the hill.
children, to the rock Wankagiri,
 TRA VELS OF SUNG-YUN. XC1X

Arhats, ranged north and south in a double row ; their seats

also were placed opposite one to another. There is now a
great temple here with about 200 priests. To the north of
the fountain which supplied the prince with water is a
temple. A herd of wild asses frequent this spot for graz¬
ing. No one drives them here, but they resort here of
their own accord. Daily at early morn they arrive; they
take their food at noon, and so they protect the temple.
These are spirits who protect the tower (protecting-tower-
spirits), commissioned for this purpose by the Rishi Uh-
po.46 In this temple there formerly dwelt a Shami (Sra-
manera), who, being constantly occupied in sifting ashes
(belonging to the convent), fell into a state of spiritual
ecstasy (Saviddhi). The Karmadana47 of the convent
had his funeral obsequies performed, and drew him about,
without his perceiving it, whilst his skin hung on his
shrunken bones. The Rishi Uh-po continued to take the
office of the Sramanffia in the sifting of the ashes. On
this the king of the country founded a chapel to the
Rishi, and placed in it a figure of him as he appeared, and
ornamented it with much gold leaf.
Close to the peak of this hill is a temple of Po-keen,
built by the Yakshas. There are about eighty priests in it.
They say that the Arhats and Yakshas continually come to
offer religious services, to water and sweep the temple, and
to gather wood for it. Ordinary priests are not allowed
to occupy this temple. The Shaman To-Ying, of the
Great Wei dynasty, came to this temple to pay religious
worship ; but having done so, he departed, without daring
to take up his quarters there. During the middle decade
of the 4th month of the first year of Ching-Kwong (520
A.D.), we entered the kingdom of Gandhara. This country
closely resembles the territory of U-chang. It was formerly
called the country of Y e-po-lo.48 This is the country which
46 The symbol for “ Uh” is doubtful, to the N.E. of Mungali (the capital
47 The steward. of U-chang) gave rise to the river
48 Referring, in all probability, to Subhavastu or Sweti, that flows
the dragon Apalala, whose fountain through this territory.
c INTRODUCTION.

the Ye-thas49 destroyed, and afterwards set up Lae-lih to be

king60 over the country; since which events two generations
have passed. The disposition of this king (or dynasty) was
cruel and vindictive, and he practised the most barbarous
atrocities. He did not believe the law ,of Buddha, but
loved to worship demons. The people of the country be¬
longed entirely to the Brahman caste ; they had a great
respect for the law of Buddha, and loved to read the sacred
books, when suddenly this king came into power, who was
strongly opposed to anything of the sort. Entirely self-
reliant on his own strength, he had entered on a war with
the country of Ki-pin (Cophene),51 disputing the boun¬
daries of their kingdom, and his troops had been already
engaged in it for three years.
The king has 700 war-elephants, each of which carries
ten men armed with sword and spear, while the elephants
are armed with swords attached to their trunks, with
which to fight when at close quarters. The king continu¬
ally abode with his troops on the frontier, and never re¬
turned to his kingdom, in consequence of which the old
men had to labour and the common people were oppressed
Sung-Yun repaired to the royal camp to deliver his creden¬
tials. The king62 was very rough with him, and failed to
salute him. He sat still whilst receiving the letters.
Sung-Yun perceived that these remote barbarians were
unfit for exercising public duties, and that their arrogancy
refused to be checked. The king now sent for interpre¬
ters, and addressed Sung-Yun as follows: “ Has your
worship not suffered much inconvenience in traversing
all these countries and encountering so many dangers
49 Alluding perhaps to the con- 62 This king was probably the
quest of Kitolo, at the beginning of one called Onowei, who reigned
the fifth century. The king con- under the title “ So-lin-teu-pim-teu-
quered Gandhara, and made Pesha- fa Khan,” or, “ the prince who
war his capital. seizes and holds firmly.” We are
60 Or, set up a Lara dynasty, but told that be refused homage to the
the whole of the context is obscure. Wei Tartars, alluding probably to
51 Then in the possession of the the circumstance recorded in this
Great Yuchi, whose capital was account of Sung-Yun (C.)
Kabul.
 TRA VELS OF SUNG-YUN. ci

on the road?” Sung-Yun replied, “We have been sent

by our royal mistress to search for works of the great
translation through distant regions. It is true the dif¬
ficulties of the road are great, yet we cannot (dare
not) say we are fatigued ; but your majesty and your
forces (three armies), as you sojourn here on the fron¬
tier of your kingdom, enduring all the changes of heat
and cold, are not you also nearly worn out ? ” The
king, replying, said, “ It is impossible to submit to such
a little country as this, and I am sorry that you should
ask such a question.” Sung-Yun, on first speaking
with the king, (thought,), “ This barbarian is unable to
discharge with courtesy his official duties; he sits still
whilst receiving diplomatic papers; ” and now being about
to reply to him again, he determined to reprove him as a
fellow-man (or having the feelings of a man); and so he
said, “ Mountains are high and low—rivers are great and
small—-amongst men also there are distinctions, some being
noble and others ignoble. The sovereign of the Ye-tha,
and also of U-chang, when they received our credentials,
did so respectfully; but your majesty alone has paid us
no respect.” The king, replying, said, “ When I see the
king of the Wei, then I will pay my respects; but to
receive and read his letters whilst seated, what fault
can be found with this ? When men receive a letter
from father or mother, they don’t rise from their seats
to read it. The Great Wei sovereign is to me (for the
nonce) both father and mother, and so, without being
unreasonable, I will read the letters you bring me still
sitting down.” Sung-Yun then took his departure without
any official salutation. He took up his quarters in a temple,
in which his entertainment was very poor. At this time
the country of Po-tai53 sent two young lions to the king
of Gandhara as a present. Sung-Yun had an opportunity

63 Perhaps the same as the Fa-ti 282). But the character of the text
(Betik) of Hiuen Tsiang, 400 li to is so unfinished, that Po-tai may
the west of Bokhara (Jul. tome iii. p. stand for Badakshan.
cii INTRODUCTION.

of seeing them; he noticed their fiery temper and coura¬

geous mien. The pictures of these animals common in
China are not at all good resemblances of them.
After this, going west five days, they arrived at the
place where Tathagata made an offering of his head for
the sake of a man, where there is both a tower and
temple, with about twenty priests. Going west three
days, we arrive at the great river Sin-tu. On the west
bank of this river is the place where Tathagata took the
form of (or became) a great fish called Ma-kie (Makara),
and came out of the river, and for twelve years supported
the people with his flesh. On this spot is raised a memo¬
rial tower. On the rock are still to be seen the traces of
the scales of the fish.
Again going west thirteen days’ journey, we arrived at
the city of Eo-sha-fu.B4 The river valley (in which this
city is built) is a rich loamy soil. The city walls have gate-
defences. The houses are thick, and there are very many
groves (around the city), whilst fountains of water enrich the
soil; and as for the rest, there are costly jewels and gems
in abundance. The customs of the people are honest and
virtuous. Within this city there is an heretical temple65 of
ancient date called “ Sang-teh ” (S&nti ?). All religious
persons frequent it and highly venerate it. To the north
of the city one li is the temple of the White Elephant
Palace.66 Within the temple all is devoted to the service of
Buddha. There are here stone images highly adorned and
very beautiful, very many in number, and covered with
gold sufficient to dazzle the eyes. Before the temple and
belonging to it is a tree called the White Elephant Tree,
from which, in fact, this temple took its origin and name.

84 The Varusha (Po-lou-sha) of the passage, then it may perhaps be

Hiuen Tsiang. rendered thus: “Within and without
95 In this passage I take the word this city there are very many old
fan (all) to be a jnisprint for temples, which are named ‘ Sang-
Fan (Brahman), in which case tell ’ (sandi, union or assembly ?).”
the expression Wei fan would 68 This is probably the Pilusara
mean “ heretical Brahmans.” If sttipa of Hiuen Tsiang (Jut tome ii.
this be not the correct translation of p. 54);
 TRAVELS OF SUNG-YUN. ciii

Its leaves and flowers are like those of the Chinese date-
tree, and its fruit begins to ripen in the winter quarter.
The tradition common amongst the old people is this:
“ That when this tree is destroyed, then the old law of
Buddha will also perish.” Within the temple is a picture
of the prince57 and his wife, and the figure of the Brahman
begging the boy and the girl. The Tartars, seeing this pic¬
ture, could not refrain from tears.
Again going west one day’s journey, we arrive at the
place where Tath&gata plucked out his eyes to give in
charity. Here also is a tower and a temple. On a stone
of the temple is the impress of the foot of Kiiiyapa Buddha.
Again going west one day, we crossed a deep river,58 more
than 300 paces broad. Sixty li south-west of this we
arrive at the capital of the country of Gandhara.59 Seven
li to the south-east of this city there is a Tsioh-li Feou-
thou60 (a pagoda urith a surmounting pole). [The record of
Tao-Yung says, “ Four li to the east of the city.”] Inves¬
tigating the origin of this tower, we find that when Tatha-
gata was in the world he was passing once through this
country with his disciples on his mission of instruction;
on which occasion, when delivering a discourse on the
east side of the city, he said, “ Three hundred years after
my Nirvdna, there will be a king of this country called
Ka-ni-si-ka (Kanishka). On this spot he will raise a
pagoda (Feou-thou). Accordingly, 300 years after that
event, there was a king of this country so called. On
one occasion, when going out to the east of the city, he
■saw four children engaged in making a Buddhist tower
out of cows’ dung. They had raised it about three feet
high, when suddenly they disappeared (or, it fell). [The
record states, “ One of the children, raising himself in
the air and turning towards the king, repeated a verse
(gdthd).] The king, surprised at this miraculous event,
87 That is, of the Bountiful Prince 64 Tsioh-li means “a sparrow,”
(Wessantara) referred to before. but it is phonetic for mla, a sur-
68 The Indus. mounting spear or trident.
89 That is, Pesh4war.
CIV INTRODUCTION.

immediately erected a tower for the purpose of enclosing

(the small pagoda), but gradually the small tower grew
higher and higher, and at last went outside and removed
itself 400 feet off, and there stationed itself. Then the king
proceeded to widen the foundation of the great tower 300
paces and more.01 [The record of Tao-Yung says 390 paces.]
To crown all, he placed a roof-pole upright and even.
[The record of Tao-Yung says it was 35 feet high.]
Throughout the building he used carved wood; he con¬
structed stairs to lead to the top. The roof consisted
of every kind of wood. Altogether there were thirteen
storeys; above which there was an iron pillar, three feet
high,62 with thirteen gilded circlets. Altogether the height
from the ground was 700 feet. [Tao-Yung says the iron
pillar was 88T8ff feet (high), with fifteen encircling discs,
and changs from the ground (743 feet).'] This meri¬
torious work being finished, the dung pagoda, as at first,
remained three paces south of the great tower. The
Brfthmans, not believing that it was really made of dung,
dug a hole in it to see. Although years have elapsed
since these events, this tower has not corrupted; and
although they have tried to fill up the hole with scented
earth, they have not been able to do so. It is now
enclosed with a protecting canopy. The Tsioh-li pagoda,
since its erection, has been three times destroyed by light¬
ning, but the kings of the country have each time restored
it. The old men say, “ When this pagoda is finally de¬
stroyed by lightning, then the law of Buddha also will
perish.”
The record of Tao-Yung says, “When the king had
finished all the work except getting the iron pillar up
to the top, he found that he could not raise this heavy
weight. He proceeded, therefore, to erect at the four
corners a lofty stage; he expended in the work large trea-

61 Hiuen Tsiang says it was a li in the text; the height of the iron
and a half in circumference. pillar should be 30 feet,
62 Most likely there is a mistake
 TRA VELS OF SUNG-YUN. cv

sures, and then lie with his queen and princes ascending
on to it, burnt incense and scattered flowers, with all
their hearts and power of soul; then, with one turn of
the windlass, they raised the weight, and so succeeded in
elevating it to its place. The Tartars srty, therefore, that
the four heavenly kings lent their aid in this work, and
that, if they had not done so, no human strength would
have been of any avail. Within the pagoda there is con¬
tained every sort of Buddhist utensil; here are gold and
jewelled (vessels) of a thousand forms and vast variety,
to name which even would be no easy task. At sunrise
the gilded discs of the vane are lit up with dazzling glory,
whilst the gentle breeze of morning causes the precious
bells (that are suspended from the roof) to tinkle with a
pleasing sound. Of all the pagodas of the western world,
this one is by far the first (in size and importance). At
the first completion of this tower they used true pearls
in making the network covering over the top; but after
some years, the king, reflecting on the enormous value of
this ornamental work, thought thus with himself: “ After
my decease (_funeral) I fear some invader may carry it
off”—or “supposing the pagoda should fall, there will he
no one with means sufficient to re-build it;” on which
he removed the pearl work and placed it in a copper vase,
which he removed to the north-west of the pagoda ioo
paces, and buried it in the earth. Above the spot he
planted a tree, which is called Po-tai (BSdhi), the branches
of which, spreading out on each side, with their thick
foliage, completely shade the spot from the sun. Under¬
neath the tree on each side there are sitting figures (of
Buddha) of the same height, viz., a chang and a half (17
feet). There are always four dragons in attendance to
protect these jewels; if a man (only in his heart) covets
them, calamities immediately befall him. There is also
a stone tablet erected on the spot, and engraved on it
are these words of direction: “ Hereafter, if this tower is
destroyed, after long search, the virtuous man may find
VOL. I. h
CV1 INTRODUCTION.

here pearls (of value sufficient) to help him restore

it.”
Fifty paces to the south of the Tsioh-li pagoda there
is a stone tower, in shape perfectly round, and two chang
high (27 feet). There are many spiritual indications
(shown by it); so that men, by touching it, can find out
if they are lucky or unlucky. If they are lucky, then by
touching it the golden bells will tinkle; but if unlucky,
then, though a man should violently push the tower, no
sound would be given out. Hwei Sang, having travelled
from his country, and fearing that he might not have a
fortunate return, paid worship to this sacred tower, and
sought a sign from it. On this, he did but touch it with
his finger, and immediately the bells rang out. Obtaining
this omen, he comforted his heart. • And the result proved63
the truth of the augury. When Hwei Sang first went
up to the capital, the Empress had conferred upon him
a thousand streamers of a hundred feet in length and of
the five colours, and five hundred variegated silk (mats ?)
of scented grass. The princes, dukes, and nobility had
given him two thousand flags. Hwei Sang, in his journey
from Khotan to Gandhara,—wherever there was a dis¬
position to Buddhism—had freely distributed these in
charity; so that when he arrived here, he had only left
one flag of 100 feet in length, given him by the Empress.
This he decided to offer as a present to the tower of
Sivika-raja, whilst Sung-Yun gave two servants to the
Tsioh-li pagoda in perpetuity, to sweep it and water it.
Hwei Sang, out of the little travelling funds he had left,
employed a skilful artist to depict on copper the Tsioh-li
pagoda and also the four principal pagodas of Sakyamuni.
After this, going north-west seven days’ journey, they
crossed a great river (Indus), and arrived at the place
where Tatlifigata, when he was Sivika-raja,64 delivered the

63 Or, he consoled himself by the 64 Vide Jul., tome ii. p. 137 (infra,
thought that after his undertaking p: 125, n. 20), and Abstract of Four
he would have a safe return. Lectures, p. 31.
 TRA VELS OF SUNG-YUN. cvii

dove; here there is a temple and a tower also. There

was formerly here a large storehouse of &ivika-raja, which
was burnt down. The grain which was in it was parched
with the heat, and is still to be found in the neighbour¬
hood (of the ruins). If a man take but a single grain
of this, he never suffers from fever; the people of the
country also take it to prevent the power of65 the sun
hurting them.
[The records of Tao-Yung say, “ At Na-ka-lo-ho66 there
is a skull-bone of Buddha, four inches round, of a yel¬
lowish-white colour, hollow underneath, (sufficient) to
receive a man’s finger, shining, and in appearance like a
wasp-nest.]
We then visited the Ki-ka-lam67 temple. This contains
the robe (kashaya) of Buddha in thirteen pieces. In
measurement this garment is as long as it is broad (or,
when measured, it is sometimes long and sometimes broad).
Here also is the staff, of Buddha, in length a chang and
seven-tenths (about 18 feet), in a wooden case, which is
covered with gold leaf. The weight of this staff is very
uncertain; sometimes it is so heavy that a hundred men
cannot raise it, and at other times it is so light that one
man can lift it. In the city of Na-kie (Nagarahara) is a
tooth of Buddha and also some of his hair, both of which
are contained in precious caskets; morning and evening
religious offerings are made to them.
We next arrive at the cave of Gopala,68 where is the
shadow of Buddha. Entering the mountain cavern fifteen
feet, and looking for a long time (or, at a long distance)
at the western69 side of it opposite the door, then at length
the figure, with its characteristic marks, appears; on
going nearer to look at it, it gradually grows fainter

65 Or, to enable them to bear the 68 The text is here, as in various

power of the sun. other parts, corrupt. I have substi-
66 Nagarahara. tuted po for lo in Gopala ; and huh
67 The Khakkharam Temple, or for luh, i.e., “cave ” for '‘deer.”
the Temple of the Religious Staff 69 The text has sz’ (four) for si
(vide Fa-hian, cap. xiii.) (west).
cviii INTRODUCTION.

and then disappears. On touching the place where it

was with the hand, there is nothing hut the bare w’all.
Gradually retreating, the figure begins to come in view
again, and foremost is conspicuous that peculiar mark
between the eyebrows70 (ftrna), which is so rare among
men. Before the cave is a square stone, on which is a
trace of Buddha’s foot.
One hundred paces south-west of the cave is the place
where Buddha washed his robe. One li to the north of
the cave is the stone cell of Mudgalyayana; to the north
of which is a mountain, at the foot of which the great
Buddha with his own hand made a pagoda ten chang
high (115 feet). They say that when this tower sinks
down and enters the earth, then the law of Buddha will
perish. There are, moreover, seven towers here, to the
south of which is a stone with an inscription on it; they
say Buddha himself wrote it. The foreign letters are dis¬
tinctly legible even to the present time.
Hwei Sang abode in the country of U-chang two years.
The customs of the western foreigners (Tartars) are, to a
great extent, similar (with ours); the minor differences we
cannot fully detail. When it came to the second month
of the second year of Ching-un (521 A.B.) he began to return.
Tlie foregoing account is principally drawn from the
private records of Tao-Yung and Sung-Yun. The details
given by Hwei Sang were never wholly recorded.
70 I think this is the meaning of mark, face-distinguishing, so rare
the passage, “We begin to see the among men.”

Note, p. xci.—With reference to Lula or Lara, it seems from Cun¬

ningham’s remark (Arch. Survey, vol. ii. p. 31) that this term is equivalent to
“ lord.” The Laras, according to Hiuen Tsiang, dwelt in Malava and
Yalabhi. It was from this region that the ancestors of Vijaya came (Ind.
Antiq.), vol. xiii. p. 35, n. 25 ; see also Journ. of Pali Text Soc., 1883, p. 59).
It is worth consideration whether these Laras or Lords were akin to the
Yrtjjis of Vaisali, who were also “ lords ” (Gothic, Fraujas) (?), and whether
they were not both Northern invaders allied to the Yue-chi. The fable of
the daughter of the king of Variga cohabiting with a wild lion (Dipavaihsa,
chap, ix.) may simply mean that one of these Northerners (who were called
Lions) carried off a native girl and cohabited with her. From this union
sprang the thirty-two brothers, of whom the eldest were Vijaya and Sumeta
(vide Dipavaiiisa, loc. cit.)
BUDDHIST RECORDS OF THE
WESTERN WORLD.

TA - T’A NG-SI- YU-KI.

Records of the Western World1 * (compiled during) the Great Tang1

dynasty (A.D. 618-907); translated by Imperial command by
Hmen Tsiang,3 a Doctor of the three Pitakas, and edited by
Pien Ki, a Shaman of the Ta-tsuhg-chi Temple.

PREFACE.4

When of yore the precious hair-circle5 shed forth its flood

of light, the sweet dew was poured upon the great thou¬
sand {worlds),6 the golden mirror7 displayed its brightness,
and a fragrant wind was spread over the earth; then it
was known that he had appeared in the three worlds 8

1 The “Western World.” This and refer the reader to his explana¬
expression denotes generally the tory notes for fuller information.
countries West of China. Mr. 5 This phrase designates one of
Mayers, in his note on Chang K’ien the thirty-two marks (viz. the drna)
(Reader's Manual, No. 18), confines which characterise a great man, and
the meaning to Turkistun. which were recognised on the Bud¬
* That is,, during the reign of dha. See Burnouf, Lotus de la Bonne
T’ai Tsung (Cheng Kwan) of the hoi, pp. 30, 543, 553, and 616 ; In-
Great T’ang dynasty, A.D. 646. trod. Bvddh. (2d ed.), p. 308 ; Fou-
3 Hiuen Tsiang : in spelling Chi¬ caux, Lolita Vistara, p. 286 ; Beal,
nese names, the method of Dr. Wells Fo-sho-ldny-tsan-king, I. i. 83, 84,
Williams in his Tonic Dictionary has 114, &c. ; Hodgson, Essays (Seram-
been generally followed. See note 1 o. pore edit.), p. 129, or (Lond. 1874)
4 This preface was written by pt. i. p. 90; Hardy, Manual of
Chang Yueh, who flourished as Buddhism (2d ed.), p. 150, &c.
minister of state under T’ang Hiian 6 Julien explains this as “the
Tsung (a.d. 713-756). He is called great chiliocosm,” and refers to
Tchang-choue by Stan. Julien. It Remusat, Mdancj. Post., p. 94.
is written in the usual ornate 7 The moon.
style of such compositions. I have 8 Buddha had appeared in the
mostly followed Julien’a rendering world of desires (K&madhiitu), the
VOL. I. A.
2 BUDDHIST RECORDS OF THE WESTERN WORLD.

who is rightly named the lord of the earth. His bright¬

ness, indeed, dwells in the four limits {of the universe), but
his sublime model was fixed in the middle of the world.
Whereupon, as the sun of wisdom declined, the shadow of
his doctrine spread to the East, the grand rules of the
emperor 8 diffused themselves afar, and his imposing laws
reached to the extremities of the West.
There was in the temple of “ great benevolence ” a
doctor of the three Pitakas called Hiuen Tsiang.10 His
common name was Chin-shi. His ancestors came from
Ing-chuen;11 the emperor Hien12 held the sceptre;
reigning at Hwa-chau,13 he opened the source. The
great Shun entertained the messengers as he laid on
Li-shan14 the foundation of his renown. The three
venerable ones distinguished themselves during the years
of Ki}b The six extraordinary {events') shone during the
Han period. In penning odes there was one who equalled
the clear moon; in wandering by the way there was one
who resembled the brilliant stars—{his illustrious ancestors)
like fishes in the lake, or as birds assembled before the
wind, by their choice services in the world served to pro¬
duce as their result an illustrious descendant.
The master of the law under these fortunate influences
tame into the world. In him were joined sweetness and
virtue. These roots, combined and deeply planted, pro¬
duced their fruits rapidly. The source of his wisdom
{reason) was deep, and wonderfully it increased. At his
opening life he was rosy as the evening vapours and
world of forms (Rdpadhdtu), the and the name is also represented by
world without forms (A rdpadhdtu). Hhiien-Chwang.
—Julien. But here it simply means 11 Yu-cheu, in the province of
“ in the world.” Honan.—JuL
9 The emperor T'ai-tsung of the 12 That is, Hwang Ti (b.C. 2697),
T’fthg dynasty (a.d. 627-649). otherwise called Hien-yuen-shi.
10 I adopt this mode of spelling 13 Hwa-chau was an island of the
for reasons stated in the introduc- kingdom of Hwa-siu, where Fo-hi
tion. He is generally known from fixed his court.—Jul.
Julien’s French version as “Hiouen 14 For Shun and Li-shan consult
Thsang.” Mr. Mayers (Reader's Mayers under Shun {op. cit. No. 617).
Manual, p. 290) calls him Huan 15 I.e., under the reign of the Chau,
Chwan ; Mr. Wylie, Yuen-Chwang ; whose family name was K’i.—JuL
 PREFACE OF CHANG YU EH. 3

(round) as the rising moon. As a boy (collecting-sand age)

he was sweet as the odour of cinnamon or the vanilla tree.
When he grew up he thoroughly mastered the Fan and
Su;16 the nine borders17 were filled with (bore) his renown,
the five prefectures (or palaces) together resounded his praise.
At early dawn he studied the true and the false, and
through the night shone forth his goodness; the mirror of
his wisdom, fixed on the true receptacle, remained station¬
ary. He considered the limits of life, and was perman¬
ently at rest (in the persuasion that) the vermilion ribbon
and the violet silken tassels are the pleasing bonds that
keep one attached to the world ; but the precious car and
the red pillow, these are the means of crossing the ford
and escaping the world. Wherefore he put away from
him the pleasures of sense, and spoke of finding refuge in
some hermit retreat. His noble brother Chang-tsi was
a master of the law, a pillar and support of the school of
Buddha. He was as a dragon or an elephant (or a dragon-
elephant) in his own generation, and, as a falcon or a
crane, he mounted above those to come. In the court
and the wilderness was his fame exalted; within and
without was his renown spread. Being deeply affection¬
ate, they loved one another, and so fulfilled the harmony
of mutual relationship (parentage). The master of the
law was diligent in his labour as a student; he lost not
a moment of time, and by his studies he rendered his
teachers illustrious, and was an ornament to his place of
study. His virtuous qualities were rightly balanced, and
he caused the perfume of his fame to extend through the
home of his adoption. Whip raised, he travelled on his
even way; he mastered the nine divisions of the books,
and swallowed (the lake) Mong;18 he worked his
paddles across the dark ford ; he gave his attention to

16 That is, the books of the legen- a passage in the Shi King.—JuL
dary period of Chinese history, from p. lii.
2852 B.c. to 2697 B.c. 18 To swallow the lake Mong is a
17 Or the nine islands (Khiu-kao- metaphorical way of saying he had
tsai-in), concerning which there is acquired a vast erudition.—JuL
4 BUDDHIST RECORDS OF THE WESTERN WORLD.

{looked down tipori) the four Vedas, whilst finding Lu

small.19
From this time he travelled forth and frequented places
of discussion, and so passed many years, his merit com¬
pleted, even as his ability was perfected. Reaching back
to the beginning, when the sun and moon first lit up with
their brightness the spiritually {created) world, or, as
Tseu-yun, with his kerchief suspended at his girdle,
startled into life (developed) his spiritual powers, so in his
case the golden writing gradually unfolded itself. He waited
for the autumn car, vet hastened as the clouds; he moved
the handle of jade20 for a moment, and the mist-crowds
were dispersed as the heaped-up waves. As the occasion
required, he could use the force of the flying discus or un¬
derstand the delicate sounds of the lute used in worship.21
With all the fame of these acquirements, he yet em¬
barked in the boat of humility and departed alone. In
the land of Hwan-yuen he first broke down the boasting
of the iron-clad stomach;22 in the village of Ping-lo in a
moment he exhibited the wonder of the floating wood.23
Men near and afar beheld him with admiration as they
said one to another, “ Long ago we heard of the eight
dragons of the family of Sun, but now we see the double
wonder {he) of the gate of Chin. Wonderful are the
men of Ju and Ing.”24 This is true indeed! The master

19 To find “ Lu small ” is an allu¬ minor encounter or discussion which

sion to a passage in Mencius : “ Con¬ Hiuen Tsiang had in his own country.
fucius mounted on the mountain of The expression “iron-clad stomach ”
the East, and found that the king of refers to the story told of one he
Lu (£.<■., his own country) was small.” met with in his travels in India who
(Jul.) The meaning of the expres¬ wore an iron corslet lest his learn¬
sion in the text seems to be that ing should burst open his body.—Si-
Hiuen Tsiang found his own studies yu-ki, book x. fol. 9.
contracted and small, so he bent 23 I cannot but think this refers
down his head to examine the Vedas. to the ability of Hiuen Tsiang in hit¬
90 The fly-flap of the orator has a ting on the solution of a difficult
jade handle. question, as the blind tortoise with
21 So I have ventured to trans¬ difficulty finds the hole in a floating
late the word pai, although in the piece of wood.
addenda at the end of Book I. the 24 The rivers Ju and Ing are in the
word is considered corrupt. province of Honan. The saying in the
22 This probably refers to some text is quoted from a letter addressed
 PREFACE OF CHANG YU EH. 5

of the law, from his early days till he grew up, pondered
in heart the mysterious principles {of religion). His fame
spread wide among eminent men.
At this time the schools were mutually contentious;
they hastened to grasp the end without regarding the
beginning; they seized the flower and rejected the reality;
so there followed the contradictory teaching of the North
and South, and the confused sounds of “ Yes ” and “ No,”
perpetual words! On this he was afflicted at heart, and
fearing lest he should be unable to find out completely the
errors of translations, he purposed to examine thoroughly
the literature of the 'perfume elephant,25 and to copy
throughout the list of the dragon palace.26
With a virtue of unequalled character, and at a time
favourable in its indications, he took his staff, dusted his
clothes, and set off for distant regions. On this he left
behind him the dark waters of the Pa river;27 he bent his
gaze forwards; he then advanced right on to the T’sung-
ling mountains. In following the courses of rivers and
crossing the plains he encountered constant dangers. Com¬
pared with him Po-vvang28 went but a little way, and the
journey of Fa-hien29 was short indeed. In all the dis¬
tricts through which he journeyed he learnt thoroughly
the dialects ; he investigated throughout the deep secrets
(#/ religion) and' penetrated to the very source of the
'stream. Thus he was able to correct the books and trans-
by Siun-yu to the emperor during 28 The celebrated general Chang
the eastern Han dynasty. — Jul. K’ien, who lived in the second century
*s If 'we may venture to give a B. c., was the first Chinese who pene¬
meaning to this expression, the trated to the extreme regions of the
“perfume elephant’’ (Gandhahasti), west. “ In B.c. 122 he was sent to
which so frequently occurs in Bud¬ negotiate treaties with the kihgdom
dhist books, it may refer to the soli¬ of Si-yu, the present Turkistan ”
tary elephant (bull elephant) when in (Mayers). He was ennobled as the
rut. A perfume then flows from his Marquis Po-Wang. Beal, Travels of
ears. The word is also applied to an Fah-hian, &c., pp. xvii, xviii; Pau-
elephant of the very best class. thier, Jour. Asiat., ser. iii. 1839, p.
26 The books carried (as the fable 260 ; Julien, Jour. Asiat., ser. iv.
Bays) to the palace of the Nagas to tom. x. (1847), or Ind.Ant., vol. ix.
be kept-in safety. pp. 14, 15.
27 It rises in the Lan-thien dis¬ 29 The well-known Chinese Bud¬
trict of the department of Si-’gan-fu dhist traveller, A.n. 399-414.
in the province of Shen-si.—Jul.
6 BUDDHIST RECORDS OF THE WESTERN WORLD.

cend (the writers of) India. The texts being transcribed

on palm leaves, he then returned to China.
The Emperor T’ai Tsung, surnamed Wen-wang-ti, who
held the golden wheel and was seated royally on the
throne, waited with impatience for that eminent man. He
summoned him therefore to the green enclosure,80 and,
impressed by his past acquirements, he knelt before him
in the yellow palace. With his hand he wrote proclama¬
tions full of affectionate sentiments; the officers of the
interior attended him constantly; condescending to ex¬
hibit his illustrious thoughts, he wrote a preface to the
sacred doctrine of the Tripitaka, consisting of 780 words.
The present emperor (Kao Tsung) had composed in the
spring pavilion a sacred record consisting of 579 words,
in which he sounded to the bottom the stream of deep
mystery and expressed himself in lofty utterances. But
now, if he (Hiuen Tsiang) had not displayed his wisdom in
the wood of the cock,31 nor scattered his brightness on the
peak of the vulture,32 how could he (the emperor) have
been able to abase his sacred composition in the praise of
the ornament of his time?
In virtue of a royal mandate, he (Hiuen Tsiang) trans¬
lated 657 works from the original Sanskrit (Fan). Having
thoroughly examined the different manners of distant
countries, the diverse customs of separate people, the
various products of the soil and the class divisions of the
people, the regions where the royal calendar is received33
and where the sounds of moral instruction have come, he
has composed in twelve books the Ta-t’ang-si-yu-Jci. Herein
he has collected and written down the most secret prin¬
ciples of the religion of Buddha, couched in language
plain and precise. It may be said, indeed, of him, that
his works perish not.
80 The green enclosure surround- 33 The royal calendar is the work
ing the imperial seat or throne. distributed annually throughout the
31 The Kukkuta sanghdrdma near empire, containing all information
P4tna. as to the seasons, &c.—JuL
32 The Vulture Peak (Grldhralcflt
parvata), near Rajagriha.
 ( 7 >

BOQK I.

GIVING AN ACCOUNT OF THIRTY-FOUR COUNTRIES.

(l) O-ki-ni; (2) K’iu-chi; (3) Poh-luh-kia; (4) Nu-chih-lrien; (5)

Che-shi; (6) Fei-lian; (7) Su-tu-li-sse-na; (8) Sa-mo-kienj (9)
Mi-mo-kmj (10) K’ie-po-ta-na; (11) K’ivh-shwarg-ni-kia; (12)
Ta-mi; (13) Ho-han; (14) Pu-ho; (15) Fa-ti; (16) Ho-li-sih-mi-
kiaj (17) Ki-shwang-na; (18) Ch’i-ngoh-yen-na; (19) Hivuh-
lo-mo ; (20) Su-man ; (21) Kio-ho-yen-na j (22) Hu-sha ; (23)
Kho-to-lo; (24) Kiu-mi-to ; (25) Po-kia-lang; (26) Hi-lu-sih-min-
kien; (27) Ho-lin; (28) Po-ho ; (29) Jui-mo-to; (30) Hu-shi-
kienj (31) Ta-la-kienj (32) Kie-chi; (33) Fan-yen-naj (34)
Kia-pi-shi.

INTRODUCTION.1

If we examine in succession the rules of the emperors,2

or look into the records of the monarchs,3 4 5 when P’au I *
began to adjust matters6 and Hien-yuen6 began to let

1 The beginning of this Book con¬ interpreted. The symbol chan oc¬
sists of an introduction, written by cupies the place of the East in
Chang Yueh, the author of the pre¬ Wan’s arrangement of the Tri-
face.—Jul. grams, and symbolises “movement.”
2 That is, of the “ three sove¬ It is also used for “ wood,” be¬
reigns ” called (by some) Fuh-hi, cause, as some say, “the East sym¬
Shen-nung, and Hwang-ti; others bolises spring, when the growth of
substitute Chuh Yung for Hwa~g vegetation begins. ” Others ^ay that
tL—Mayers, op. cit., p. 367 n. the symbol “ wood ” as the analogue
3 That is, the five kings (Ti) who of chan is a misprint for yt, signify¬
followed Hwang-ti. The records of ing increase (vid. Legge, Yt King,
these kings and monarchs are, of p. 248). But in any case, in the
course, mostly apocryphal. / text the idea is of “movement to¬
4 P’au I is the same as Fuh-hi or wards order.” Fuh-hi, like his sis¬
T’ai Hao ; the name is interpreted ter Nu-kwa, is said to have reigned
as “the slaughterer of beasts.”— “under wood.”
Mayers. 6 Hien Yuen is the same as
5 To “ adjust matters,” so it seems Hwang-ti ; it is the name of the
the expression chuh chan must be hill near which the emperor dwelt.
8 RECORDS OF WESTERN COUNTRIES [book i.

fall his robes,7 we see how they administered the affairs,

and first divided the limits of the empire.8
When T’ang(-ti) Yao9 received the call of heaven (to
rale), his glory reached to the four quarters ; when Yu(-ti)
Shun10 had received his map of the earth, his virtue flowed
throughout the nine provinces. From that time there
have come down clear11 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 govern¬
ment, and depend on those without partial aims.12 Now
then our great T’ang emperor (or dynasty), conformed in
the highest degree to the heavenly pattern,13 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 aiar; 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 fertilising rain. The
eastern barbarians bring him tribute;14 the western fron¬
tiers are brought to submission. He has secured and
hands down the succession, appeasing tumult, restoring
order.15 He certainly surpasses the previous kings; he

7 Hwang-ti, among other things, sion derived from “ the map of the
“regulated costume.” It is pro¬ empire into provinces,” by Hwang-
bably to this the text refers. ti.
8 Hwang-ti “mapped out his em¬ 11 I have so translated this pas¬
pire in provinces,and divided the land sage, although Julien takes the op¬
into regular portions.”—Mayers. posite sense. I suppose hung to
9 The great emperor Yao, with mean “clear” or “plain.”
his successor Shun, stand at the 12 «Without partial aims,” ren¬
dawn of Chinese history. His date dered by Julien “qui pratique le
is 2356 B.C. He was called the Mar¬ non-agir.” The expression icou-
quis or Lord (hau) of T’ang, because wei generally means “absence of
he moved from the principality of self” or “selfish aims.”
T’ao to the region of T’ang. 13 Julien renders this “gouverne
10 That is, Shun, of the family of a Vinstar du del,” which no doubt
Yeou-yu: he succeeded Yao, by is the meaning of the text.
whom he was adopted after he had 14 Are enrolled as tribute-bearers.
disinherited his son Ts i Chu, B.c. 15 Referring to the troubles of the
2258. He is said to have received last years of the Sui dynasty, which
the “ map of the earth,” an expres¬ was followed by the T’ang.—Jul.
book i.] INTRODUCTION BY CHANG YUF.H. 9

embraces in himself the virtues of former generations.

Using the same currency 16 (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 illumine the world, why then shine so
brilliantly his mighty deeds ?17
H iuen Tsiang, wherever he bent his steps, has de¬
scribed the character of each country. Although he has
not examined the country or distinguished the customs
(in every case), he has shown himself trustworthy.18
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 utter¬
ance. Ihis 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 pro¬
ceed to narrate facts, which have been gathered either by
report or sight, as follows:—
This Sahaloka19 (Soh-lio) world is the three-thousand-

16 The symbol wan probably re¬ rait-on mettre eu lumiere un regne

fers to the literature used alike by aussi florissant ? ”
all the subjects of the Great T’ang. 18 I do not like this translation ;
It can hardly mean that they all I should prefer to suppose Chang
spoke the sair^i language. Yueh’s meaning to be that Hiuen
17 This at least appears to be the Tsiang wherever he went exalted
meaning of the passage. Julien the name of China (Fung t'u ; Fang
translates as follows : “ Si les effets being the name of Tuh-hi), and that
merveilleux de cette administration he left this impression respecting the
sublime n’etaient point consignes emperor who transcends the five and
dans l’histoire, comment pourrait-on excels the three, &c.
cclebrer dignement les grandes vues 111 The Soh-ho (or So-ho) world is
(de l’empereur) ? Si on lie les pub- thus defined by Jin-Ch’au (Fa-liai-
liait par avec eclat, comment pour¬ lih-t’u, part i. fol. 2): “The region
IO RECORDS OF WESTERN COUNTRIES, [book i.

great-thousand 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,20 in which all the
Buddhas, lords of the world,21 appear by apparitional
birth,22 and here also die, for the purpose of guiding holy
men and worldly men.
The mountain called Sum^ru 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 i3
perfected by (composed of) four precious substances, and is
the abode of the Ddvas.23 Around this are seven moun¬
tain-ranges and seven seas; between each range a flowing
sea of the eight peculiar qualities.24 Outside the seven
(t'u) over which Buddha reigns is is the collection of all the worlds of
called Soh-ho-shi-kiai; the old Sd- the great chiliocosm.
tra.s change it into Sha-po, i.e., sarva. "" The four continents or empires
It is called in the S&tras ‘ the patient are the four divisions or quarters of
land; ’ it is surrounded by an iron the world. — Catena of Buddhist
wall, within which are a thousand Scriptures, p. 35.
myriad worlds (four empires)." It 21 Lords of the world, or honour¬
seems from this that {in later times at able of the age, a title correspond¬
least) the Soh-ho world is the same ing to Idkandtha, or (in Pali) IGka-
as the “ great chiliocosm of worlds.” ndtho, “protector or saviour of the
The subject of the expansion of the world.”—Childers, sub voc.
Buddhist universe from one world 22 I cannot think Julien is right
{four empires) to an infinite number in translating this passage by “y
of worlds is fully treated by Jin- rdpandent l’influence de leurs vertus.”
ch’au in the work above namedland The expression “fa-in-sang” must
in the first part of my Catena of refer to the apparitional mode of
Buddhist Scriptures. There is an birth known as anupap&daka; and
expression, “tolerant like the earth,” the body assumed by the Buddhas
in the Dhammapada, vii. 95 ; from this when thus born is called Nirmaria-
idea of “ patience ” attributed to the kdya.
earth was probably first derived the 23 The abode of the Dev as, or
idea of the “patient people or be¬ rather, “where the Devas wander
ings ” inhabiting the earth ; and to and fro and live.” The idea of
hence the lord of the world is called Sumeru corresponds with Olympus.
Sahampati, referred first to Maha- On the top of each is placed the
brahma, afterwards to > Buddha. “abodes of the gods.” In the case
Childers says {Pali Diet, sub voc.): of Sumeru, there are thirty-three
“ I have never met with Sahaloka or gods or palaces. Buddhist books
Sahalokadhatu in Pali.” Dr. Eitel frequently explain this number
in his Handbook translates a passage thirty-three as referring to the year,
quoted as if the Saha, world were the four seasons or quarters, and the
the capital of the great chiliocosm twenty-eight days of the month.
(sub voc. Saha). I should take the 24 For the eight distinctive quali¬
passage to mean that the Saha world ties, see Catena, p. 379.
book I.] INTRODUCTION BY CHANG YUEH. il

golden mountain-ranges is the salt sea. There are four

lands (countries or islands, dvvpas) in the salt sea, which
are inhabited. On the east, (Pftrva) vid£ha; on the
south, Jambudvipa ; on the west, Godhanya; on the
north, Kurudvlpa.
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 Godhanya) ; and an iron-wheel monarch rules over
Jambudvipa only. When first a wheel-king25 is established
in power a great wheel-gem appears floating in space, and
coming towards him; its character—whether gold, silver, cop¬
per, or iron—determines the king’s-destiny26 and his name.27
In the middle of Jambudvipa there is a lake called
Anavatapta,28 to the south of the FragrantMountains 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
Bodhisattva,20 by the power of his vow, transforms himself
into a Nfiga-raja and dwells therein; from his dwelling
the cool waters proceed forth and enrich Jambudvipa
(Shen-pu-chau).30
From the eastern side of the lake, through the mouth
of a silver ox, flojws the Ganges (King-kia) 31 river; en¬
circling the lake once, it enters the south-eastern sea.
25 A whed-lcing is a king who holds because there is such a Bodhisattva,
the wheel or discus of authority or viz., Kshitigarbha, who was invoked
power—Chakravartti Ra-'a. by Buddha at the time of his temp¬
26 That is, as the text says, whether tation by Mara ; and because I do
he is to rule over four, three, two, or not think that tai ti can be rendered
one of the divisions of the earth. universe. The reference appears to be
27 His name1 (i.e., gold-wheel-king, to one Naga, viz., Anavatapta Naga-
silver-wheel-king,&c.) is derived from raja.
this first sign or miraculous event. 30 In the Chinese Jambudvipa is
28 Defined in a note as “without represented by three symbols, Shen-
the annoyance of heat,” i.e., cool; pu-chau; the last symbol means an
an + avatapta. As. Res., vol. vi. p. 488. “ isle ” or “islet,” and therefore the
29 I have translated tai-ti-p’u-sa compound is equivalent to Jambu¬
as “the great earth Bodhisattva,” dvipa.
although Julien renders it “the 31 The King-kia or Ganges river
Bodhisattva of the great universe,” was anciently written Hang-ho or
12 RECORDS OF WESTERN COUNTRIES, [book i.

From the south of the lake, through a golden elephant’s

mouth, proceeds the Sindhu (Sin-to) 32 river; encircling
the lake once, it flows into the south-western sea.
From the western side of the lake, from the mouth of a
horse of lapis-lazuli, proceeds the river Yakshu (Po-tsu),33
and encircling the lake once, it falls into the north-western
sea. From the north side of the lake, through the mouth
of a crystal lion, proceeds the river Sita (Si-to),34 and
encircling the lake once, it falls into the north-eastern sea.

River Hang. It was also written a westerly course, and passing to the
llang-kia (Ch. Ed.) eastward of Lake Sarik-kul, bends to
33 Sin-to, the Sindhu or Indus ; the north and finally to the east. It
formerly written Sin-t’au (Ch. Ed.) unites with the Kashgar and Khotan
33 The Yakshu (Po-tsu, formerly rivers, and they conjointly form the
written Poh-ch’a) is the Oxus or Tarim, which flows on to Lake Lob,
Amu-Daria (Idrisi calls it the and is there lost. The Slt£ is some¬
Wakhsh-abl, which flows from the times referred to the Jaxartes or the
Sarik-kul lake in the Pamir plateau, Sarik-kul river (Jour. Roy. As. Soc.,
lat. 37° 27' N., long. 73° 40' E., at an N.S., vol. vi. p. 120). In this case
elevation of about 13,950 feet. It it is identified with the Silis of the
is supplied by the melting snows of ancients (Ukert, Geograp.de der
the mountains, which rise some Griechm und Romer, vol. iii. 2, p.
3500 feet higher along its southern 238). It is probably the Side named
shores. It is well called, therefore, by Ktesias,—“ stagnum in Indis in
“ the cool lake ” (Anavatapta). quo nihil innatet, omnia mergan-
The Oxus issues from the western tur” (Pliny, H. N., lib. xxxi. 2, 18).
end of the lake, and after “ a course This agrees with the Chinese ac¬
of upwards of a thousand miles, count that the Yellow River flows
in a direction generally north-west, from the “ weak water ” (Joshwai),
it falls into the southern end of the which is a river “ fabled to issue
lake Aral ” (Wood). This lake from the foot of the Kwen-lun
Lieut. Wood intended to call Lake mountain.” “ It owes its name to
Victoria. Its name, Sarilc-kdl,—- the peculiar nature of the water,
“ the yellow valley ”—is not recog¬ which is incapable of supporting
nised by later travellers, some of even the weight of a feather ”
whom call it Kul-i-Pamir-kulnn, (Mayers, sub roc.) This last remark
“the lake of the Great Pamir.” agrees curiously with the comment
Wood's Oxus, pp. 232, 233, note 1 ; on Jdtaka xxi., referred to by Min-
Jour. R. Geog. Soc., vol. xl. (1870), ayef in his Pali Grammar (p. ix.
pp. 122, 123, 449, 450, vol. xlii. p. Guyard’s translation), which derives
507, vol. xlvi. pp. 39off., vol. xlvii. the name of SidS, from sad + ava,
p. 34, vol. xlviii. p. 221 ; Bretsch- adding that “ the water is so subtle
neider, Med. Geog., pp. 166 n, 167. that the feather of a peacock cannot
34 The Slti. (Si-to, formerly written be supported by it, but is swallowed
Si-t’o) is probably the Yarkand river up ” (Pali, stditi, from root sad, “ to
(the Zarafshan). This river rises sink ”) A river Silft is mentioned
(according to Prejevalsky) in the in the Mahabhdrata (vi. 6, si. 219),
Karakorum mountains, at an eleva¬ north of Meru. Megasthenes men¬
tion of 18,850 feet (lat. 35°3o' N. long. tions both a fountain and river Silas
77°45' E.) It takes a north and then which had the same peculiarity.
book i.] INTRODUCTION BY CHANG YUEH 13

They also say that the streams of this river Sita, entering
the earth, flow out beneath the Tsih35 rock mountain, and
give rise to the river of the middle country (China).36
At the time when there is no paramount wheel-monarch,
then the land of Jambudvipa has four rulers.37
On the south “ the lord of elephants ; ”38 the land here
is warm and humid, suitable for elephants.
On the west “ the lord of treasures; ”39 the land borders
on the sea, and abounds in gems.
On tne north “the lord of horses;”40 the country is cold
and hard, suitable for horses.
On the east “ the lord of men 41 the climate is soft and

Conf. Schwanbeck, Megasthenes, pp. 36 The “River of China” is the

37, 88, 109; Ind. Ant., vol. vi. pp. Yellow River. Concerning its source
121, 130, vol. v. pp. 88, 334,vol. x. pp. consult Baron Richthofen’s remarks
313, 319; Diodorus, lib. ii. 37; on Prejevalsky’s Lob Nor (p. 137,
Arrian, Indika, c. vi., 2 ; Strabo, lib. seq.) The old Chinese opinion was
xv. c. i. 38; Boissonade, Anecd. Grcec., that the source of the river was from
vol. i. p. 419 ; Antigonus, Mirab., c. the Milky Way—Tin-ho) Mayers, p.
161 ; Isidorus Hisp., Origg., xiii. 13 ; 311). It was found afterwards that
Lassen, Zeitschriftf. Kuncle des Mor- the source was in the Sing-suh-hai,
jenl., vol. ii. p. 63, and Ind. Alterth. i.e., the “starry sea,” which is
(2d edit.), vol. i. p. 1017, vol. ii. p. 657; marked on the Chinese map, and is
Asiat. Res., vol. viii. pp. 313, 322, probably the same as the Oring-nor.
327 ; Humboldt, Asie Cent., tom. ii. 37 This clause might also be ren¬
pp. 404-412; Jour. R. Geog. Soc., vol. dered “ when there is no wheel-king
xxxviii. p. 435, vol. xlii. pp. 490, allotted to rule over Jambudvipa,
5°3 »• then the earth (is divided between)
35 The Tsih rock, or the mountain four lords.”
of “piled up stones ” (tsih-shih-shan). 38 Gajapati, a name given to
This mountain is placed in my na¬ kings ; also the name of an old king
tive map close to the “blue sea,” in of the south of Jambudvipa (Monier
the “blue sea” district (the region Williams, Sansk. Diet, sub voc.) Abu
of Koko-nor). It may probably Zaid al Hassan says this was the
correspond with the Khadatu-bulak title given by the Chinese to the
(rock fountain) or the Tsaghan Ashi- “kingof the Indies” (Renaudot, Mo-
bantu (white rock) in Prejevalsky’s hamm. Trav. (Eng. edit, 1733), p. 53.
map. Both of these are spurs of 39 Chattrapati or Chattrapa, “ lord
the Altyn - Tagil range of moun¬ of the umbrella,” a title of an an¬
tains. Dr. Eitel, in his Handbook cient king in Jambudvipa (hence
(sub voc. S'itd), Bays that “the Satrap). Julien, p. lxxv. n.; Monier
eastern outflux of the Anavatapta Williams, sub voc.
lake . . . loses itself in the earth, but 40 Asvapati (Jul.) I have trans¬
reappears again on the Asmakuta lated king by “hard.” Julien has
mountains, as the source of the river omitted it.
Hoangho.” Here, I assume, the 41 Narapati, one of the four
Asmakuta mountains correspond mythical kings of Jambudvipa (Mon.
with the Tsih-sldh-slian of the text. Williams, sub voc.) It was assumed
14 RECORDS OF WESTERN COUNTRIES, [book i

agreeable (exhilarating), and therefore42 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 robe43
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; 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.44 They cut their
hair and cultivate their moustache. They dwell in walled
towns and are eager in profiting by trade.
The people of the country of “ the lord of horses ” are
naturally (t’ien tsz) wild and fierce. They are cruel in
disposition; they slaughter (animals)45 and live under
large felt tents; 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

the dynasty ruling atVijayanagara by 45 So I take it. The expression

in the fifteenth and sixteenth centu¬ sha lHh means “to slaughter.” I do
ries. The Arab travellers of the not understand Julien’s “ et tuent
ninth century say the Chinese gave leurs semblables.” There is a pas¬
this title to the emperor of China, sage, however, quoted by Dr. Bret-
and also to “ the king of Greece ” schneider (Notices of the Mediceval
(Renaudot, it. s., p. 53). Compare Geography, <kc., of Western Asia, p.
the Homeric epithet, ’Ara| dvSp&v. 114), from Rubruquis, which alludes
42 I have taken the “therefore” to a custom among the Tibetans
to be part of this sentence, not of the corresponding to that in Julien’s
next. translation—“post hos sunt Tebet,
43 This seems to me to be the homines solentes comedere parentes
meaning—-“they wear a cross-scarf.” suos defunctus.” But, which is
Julien translates, they wear a bon¬ not the case in the text, the bar¬
net, “pos<5 en travers.” barians are made to slay their kin
44 This passage seems to mean that in order to eat them. Conf. Rei-
their clothes, which are cut short, naud, Rclat., tom. i. p. 52 ; Renau¬
overlap to the left—literally, “short, dot, Moliam. Trav. (Eng. ed., 1733),
fashion, left, overlapping” (jin, the PP- 33. 46. and Remarks, p. 53 ;
place where garments overlap.— Rennie, Peking, vol. ii. p. 244; Yule’s
Medhurst, Ch. Diet., sub voc.) Marco Polo, vol. i. pp. 292, 302.
tfcoK i.] INTRODUCTION BY CHANG YUEH. 15

{girdle) hangs to the right. They have carriages and robes

according to rank;46 they cling to the soil and hardly
ever change their abode; they are very earnest in work,
and 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
honourable. Such are the leading characteristics in re¬
spect 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 in advance. The
country of “ the lord of elephants ” is distinguished for
rules which 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 exa¬
mining those things which came before his eyes and ears,
it is thus he (i.e., Hiuen Tsiang) 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

4G Literally, carriages and robes possess) carriages and robes, and

have order or rank. It might also, schools.”
without violence, be translated “(they
»6 RECORDS OF WESTERN COUNTRIES, [book i.

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-gate47 with the choice tribute of their country
and pay their reverence to the emperor Wherefore, after
he (Hiuen Tsiang) had travelled 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,48 they build walled towns and
devote themselves to agriculture and raising cattle. They

47 The gem-gate, I should think, is 48 Julien translates this “gene-

the Yuh-mun, the western frontier rally speaking they are seden-
of the empire, not the gate of the tary.”
emperor’s palace.
BOOK I.] 'O-KI-NI—A KNI. •7

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).”49 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.50 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 them¬
selves 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.

Leaving the old country of Kau-chang,61 from this neigh¬

bourhood there begins what is called the ’O-ki-ni country.

’O-KI-NI.

(.Anciently called Wu-ki.)°2

The kingdom of ’O-ki-ni (Akni or Agni) is about 500 li
from east to west, and about 400 li from north to south.

49 This sentence appears to allude Turks. The route of Hiuen Tsiang

to the custom of polyandry, or rather up to this point is detailed in his
to the custom of the province of life. Leaving Liang-chau (a pre¬
Kamul (Yule’s Marco Polo, bk. i. ch. fecture in Kansuh), he proceeded to
xli. vol. i. pp. 212, 214). It amounts Kwa - chau ; he then crossed the
to this: the woman says, “ I consent Hulu river (Bulunghir) and ad¬
whilst using you as a husband to vanced northward and westward
submit,” or “ I consent to use you through the desert. Having passed
as a husband whilst dwelling under Hami and Pidshan, keeping west¬
the roof. ” Julien translates it: “ Ce ward, he comes to Turfan, the capi¬
sont les paroles des femmes qu’on tal of the Uigur country. He then
suit; les hommes sont places au- advances to ’O-ki-ni.
dessus d’elles.” 52 ’O-ki-ni. This may otherwise
60 They do all this when bereaved, be written Wu-ki. Julien writes
that is, of their relatives, and when Yen-hi. The symbol icu is said
they mourn. sometimes to have the sound yen.
51 Leaving the ancient land of This country corresponds to Karshar,
Kau-chang, i.c., the land which had or Kara-shahr, near the lake Tenghiz
long been occupied by the Uigurs or (Bagarash).
VOL. I. B
18 RECORDS OF WESTERN COUNTRIES, [book i.

The chief town of the realm is in circuit 6 or 7 li. On all

sides it is girt with hills. The roads are precipitous and
easy of defence. Numerous streams unite, and are led68
in channels to irrigate the fields. The soil is suitable for
red millet, winter wheat, scented dates, grapes, pears, and
plums, and other fruits. The air is soft and agreeable;
the manners of the people are sincere and upright. The
written character is, with few differences, like that of India.
The clothing (of the people) is of cotton or wool. They go
with shorn locks and without head-dress. In commerce
they use gold coins, silver coins, and little copper coins.
The king is a native of the country ; he is brave, but little
attentive to (military) plans, yet he loves to speak of his
own conquests. This country has no annals. The laws are
not settled. There are some ten or more Sanghdrdmas with
two thousand priests or so, belonging to the Little Yehicle,
of the school of the Sarvfistivadas (Shwo-yih-tsai-yu-po).
The doctrine of the Siltras and the requirements of the
Vinaya are in agreement with those of India, and the books
from which they study are the same. The professors of re¬
ligion read their books and observe the rules and regulations
with purity and strictness. They only eat the three pure ali¬
ments, and observe the method known as the “gradual”one.64
Going south-west from this country 200 li or so, sur¬
mounting a small mountain range and crossing two large
rivers, passing westwards through a level valley some 700
li or so, we come to the country of K’iu-clii65 [anciently
written Kuei-tzu].

63 Tai yin, to carry off or lead here appear to bifurcate before reaching
and there. The text means they lead Karashahr), crossing a spur of the
the water in channels fromreservoirs. Kurugh-tagh range, and then keep¬
54 The transition doctrine between ing westward for about 150 miles
the Little and Great Yehicle. across a level valley-plain to Ku¬
85 The route here described to cha. See Bretschneider, Not. Med.
Kucho would agree tolerably well Geog., p. 149. I may observe that the
with that laid down on Prejevalsky’s pronunciation of k'iu in K’iu-chi is
map, viz., 200 li south-west to Korla, determined in a note, as equal to
passing two rivers (for the Balgaktai- k(u) and (w)uh, that is huh.
gol and the Kaidu-gol, after uniting,
BOOK. L] K'W-CHI—KUCHA. >9

Kingdom of K’iu-chi (Kuch]&).

The country of K’iu-chi is from east to west some

thousand li or so; from north to south about 600 li. The
capital of the realm is from 17 to 18 li in circuit. The
soil is suitable for rice and corn, also (a kind of rice called)
keng-t’ao;66 it produces grapes,67 pomegranates, and nu¬
merous species of plums, pears, peaches, and almonds, also
grow here. The ground is rich in minerals—gold, copper,
iron, and lead, and tin.68 The air is soft, and the manners
of the people honest. The style of writing (literature) is
Indian, with some differences. They excel other countries
in their skill in playing on the lute and pipe. They clothe
themselves with ornamental garments of silk and em¬
broidery.69 They cut their hair and wear a flowing cover¬
ing (over their heads). In commerce they use gold, silver,
and copper coins. The king is of the K’iu-chi race; his
wisdom being small, he is ruled by a powerful minister.
The children born of common parents have their heads
flattened by the pressure of a wooden board.60
There are about one hundred convents (sanghdrdmas) in
this country, with five thousand and more disciples. These
belong to the Little Vehicle of the school of the Sarv&sti-
vadas (Shwo-yih-tsai-yu-po). Their doctrine (teaching of
Siltras) and their rules of discipline (principles of the
Vinaya) are like those of India, and those who read them
use the same (originals). They especially hold to the

56 A rice which is not glutinous been pointed out by Mr. Kings

(Jul.), i.e., common rice. milk
57 The grape in Chinese is pu- 68 The mistake in the text of ming
ta’u; this is one of the products for yuen is pointed out by M. Julien.
which the earth is said to have pro¬ 6i> The symbol lw sometimes means
duced naturally, and on which men “ embroidered work done by punc¬
(all flesh) fed for a period ; those who turing leather ”—Medhurst. This
took little retaining their whiteness seems more applicable to the passage
of colour, those who ate greedily than the other meaning of felt or
turning dark-coloured. (See in the coarse-woot.
Chung-hu-mo-ho-ti-kirg, k. i. fol. 3). 60 This is a well-known custom
The similarity between this word among some tribes of North Ameri¬
pu-ta'u and the Greek (iorpvs has can Indians.
20 RECORDS OF WESTERN COUNTRIES, [book i.

customs of the “gradual doctrine,” and partake only of

the three pure kinds of food. They live purely, and pro¬
voke others (by their conduct) to a religious life.
To the north of a city on the eastern borders of the
country, in front of a D6va temple, there is a great dragon-
lake. The dragons, changing their form, couple with
mares. The offspring is a wild species of horse (dragon-
horse), difficult to tame and of a fierce nature. The breed
of these dragon-horses became docile. This country con¬
sequently became famous for its many excellent61 horses:
Former records (of this country) say : “ In late times there
was a king called ‘ Gold Flower,’ who exhibited rare intelli¬
gence in the doctrines (of religion). He was able to yoke
the dragons to his chariot. When the king wished to dis-
appear, he touched the ears of the dragons with his whip,
and forthwith he became invisible.”
From very early time till now there have been no wells
in the town, so that the inhabitants have been accustomed
to get water from the dragon lake. On these occasions
the dragons, changing themselves into the likeness of men,
had intercourse with the women. Their children, when born,
were powerful and courageous, and swift of foot as the horse.
Thus gradually corrupting themselves, the men all became
of the dragon breed, and relying on their strength, they be¬
came rebelliousanddisobedienttothe royal authority. Then
the king,forming an alliance with the Tuh-kiueh(Turks),62
massacred the men of the city; young and old, all were

61 The word for “ excellent ” in 62 The Tuh-kiueh, or Turks, are

the original is sken. There is a good the same as the Hiung-nd or Kara-
deal said about these horses (called nirus, who drove the Yueh -chi or
shen) in the account of the early in¬ Yueh-ti (Viddhals) from the neigh¬
tercourse of China with Turkestan bourhood of the Chinese frontier
(circ. 105 B.c.) See a paper by Mr. (J. R. A. S. loc. cit. p. 77) ; they are
Kingsmill in the J. R. A. S., N.S., to be distinguished from the Tokhari,
vol. xiv. p. 99 n Compare Marco who overran the Graeco - Baktriau
Polo, bk. i. cap. 2, “excellent horses kingdom and were driven thence by
known as Turquans.” &c. ; also the Viddhals, who had fled before
Yule's note 2, and what is said about the Hiung-nu, and attacked tha
the white mares.-—Yule’s Marco Polo, Tokhari from the west (p. 81). See
vol. i. chap. 61, pp. 45, 46, 291. note 121 infra.
BOOK I.] K'lU-CHl —KUCHA. 21

destroyed, so that there was no remnant left; the city is

now a waste and uninhabited.
About 40 li to the north of this desert city there are two
convents close together on the slope of a mountain, but
separated by a stream of water,63 both named Chau-hu-
li, being situated east and west of one another, and ac¬
cordingly so called.64 {Here there is) a statue of Buddha 65
richly adorned and carved with skill surpassing that
of men. The occupants of the convents are pure and
truthful, and diligent in the discharge of their duties. In
(1the hall of) the eastern convent, called the Buddha pavi¬
lion, there is a jade stone, with a surface of about two feet
in width, and of a yellowish white colour; in shape it is
like a sea-shell; on its surface is a foot trace of Buddha,
I foot 8 inches long, and eight inches or so in breadth;
at the expiration of every fast-day it emits a bright and
sparkling light.
Outside the western gate of the chief city, on the right
and left side of the road, there are {two) erect figures of
Buddha, about 90 feet high. In the space in front of
these statues there is a place erected for the quinquennial66
assembly. Every year at the autumnal equinox, during
ten several days, the priests assemble from all the country
in this place. The king and all his people, from the
highest to the lowest, on'this occasion abstain from public
business, and observe a religious fast; they listen to the

63 So I think the passage must be li probably means a “pair” or

translated. It is not the mountain “couple;” chau-liu means “sup¬
that is divided by a stream, but the ported, or dependent on, the bright¬
convents which stand on the slope ness of the sun.” The title, there¬
of the mountain. The mountain, fore, would be “ bright - supported
therefore, would slope to ‘the north pair,” referring, of course, to their
or south, and the convents stand receiving the eastern and western
east and west of one another, with light of the sun respectively.
a stream between them. 65 I do not think there are two
64 That is, called. the Eastern images ; the text says, “ the image
“Chau-hu-li” and the Western of Buddha exquisitely adorned,” &c.
“ Chau-hu-li.” The expression chau- 66 Called Panchavarsha or Pan-
hu-li, although perfectly intelligible, chavarshika, and instituted by
is difficult to translate. The symbol Asoka.—JuL See note 178 inf.
22 RECORDS OF WESTERN COUNTRIES, [book r.

sacred teachings of the law, and pass the days without

weariness.
In all the convents there are highly adorned images of
Buddha, decorated with precious substances and covered
with silken stuffs. These they carry (on stated occasions)
in idol-cars, which they call the “ procession of images.”
On these qccasions the people flock by thousands to the
place of assembly.
On the fifteenth and last day of the month the king
of the country and his ministers always consult together
respecting affairs of state, and after taking counsel of the
chief priests, they publish their decrees.
To the north-west of the meeting-place we cross a
river and arrive at a convent called ’O-she-li-ni.67
The hall of this temple is open and spacious. The
image of Buddha is beautifully carved. The disciples
(religious) are grave and decorous and very diligent in
their duties; rude and rough (men)68 come here together;
the aged priests are learned and of great talent, and so
from distant spots the most eminent men who desire to
acquire just principles come here and fix their abode.
The king and his ministers and the great men of the
realm offer to these priests the four sorts of provision,
and their celebrity spreads farther and farther.
The old recbrds say : “ A former69 king of this country
worshipped the ‘three precious’ ones.70 Wishing to pay
homage to the sacred relics of the outer world, he in¬
trusted the affairs of the empire to his younger brother on
the mother’s side. The younger brother having received
such orders, mutilated himself in order to prevent any
evil risings71 (of passion). He enclosed the mutilated

87 'O-she-li-ni, according to the 69 I translate the symbol sien by

Ch. text, means “extraordinary” or “ former ” or “ previous ; ” not by
“ unique ; ” it may possibly be in¬ “first” or “the first.” It appears
tended for Asadharana. to refer to a past king, indefinite as
6S So it seems to mean, fei tae to time.
piny shi, “ criminals and rude [men) 70 Buddha, the law, the community.
come together here.” 71 Or, “evil suspicions.”
BOOK I.] K'lU-CHI—KUCHA. 23

parts in a golden casket, and laid it before the king.

‘What is this?’ inquired the king. In reply he said,
* On the day of your majesty’s return home, I pray you
open it and see.’ The king gave it to the manager of his
affairs, who intrusted the casket to a portion of the king’s
bodyguard to keep. And now, in the end, there were cer¬
tain mischief-making people who said, 'The king’s deputy,
in his absence, has been debauching himself in the inner
rooms of the women.’ The king hearing this, was very
angry, and would have subjected his brother to cruel
punishment. The brother said, ‘ I dare not flee from
punishment, but I pray you open the golden casket.’ The
king accordingly opened it, and saw that it contained a
mutilated member. Seeing it, he said, ‘ What strange
thing is this, and what does it signify ? ’ Replying, the
brother said, ‘Formerly, when the king proposed to go
abroad, he ordered me to undertake the affairs of the
government. Fearing the slanderous reports that might
arise, I mutilated myself. You now have the proof of
my foresight. Let the king look benignantly on me.’
The king was filled with the deepest reverence and
strangely moved with affection ; in consequence, he per¬
mitted him free ingress and egress throughout his palace.72
“After this it happened that the younger brother, going
abroad, met by the way a herdsman who was arranging
to geld five hundred oxen. On seeing this, he gave him¬
self to reflection, and taking himself as an example of
what they were to suffer, he was moved with increased
compassion, (and said), ‘Are not my present sufferings 78
the consequence of my conduct in some former condition
of life ? ’ He forthwith desired with money and precious
jewels to redeem this herd of oxen. In consequence of
this act of love, he recovered by degrees from mutilation,
and on this account he ceased to enter the apartments of
the women. The king, filled with wonder, asked him the

72 Inner palace, palace of the 7* My present mutilated form,

women, “ the harem.’*
24 RECORDS OF WESTERN COUNTRIES, [book i.

reason of this, and having heard the matter from be¬

ginning to end, looked on him as a ‘prodigy’ (khi-teh),
and from this circumstance the convent took its name!
which he built to honour the conduct of his brother and
perpetuate his name.”
After quitting this country and going about 600 li to
the west, traversing a small sandy desert, we come to the
country of Poh-luh-kia.

POH-LUH-KIA [BALUKA OR AKSU].

(Formerly called Che-meh or Kih-meh.)1*

The kingdom of Poh-luh-kia is about 600 li from
east to west, and 300 li or so from north to south.
The chief town is 5 or 6 li in circuit. With regard
to the soil, climate, character of the people, the customs,
and literature (laws of composition), these are the same
as in the country of K’iu-chi. The language (spoken
language) differs however a little. It produces a fine sort
of cotton and hair-cloth, which are highly valued by
neighbouring (frontier) countries.
There are some ten sanghdrdmas here; the number
of priests (priests and followers) is about one thousand.
These follow the teaching of the “Little Vehicle,” and belong
to the school of the Sarvastiv&das (Shwo-yih-tsai-yu-po).75

74 Kih-meh doubtless represents 75 The Bchool of the SarvastivS-

<he Kou-me of Julien (see the Me- das; one of the early schools of
moire Analytique by Y. St. Martin, Buddhism, belonging to the Little
Menu. s.l. Contr. Occid, tom. ii. p. 265); Vehicle, i.e., the Hinavana, or the
it was formerly the eastern portion imperfect mode of conveyance. This
of the kingdom of Aksu. The name early form of Buddhism, according
Poh-lu-kia or B41uk& is said to be to Chinese accounts, contemplated
derived from a Turkish tribe which only the deliverance of a portion of
“ in the fourth century of our era the world, viz., the Sangha or so¬
occupied the north-western parts of ciety ; the Mahayana or complete
Kansu.”—Ibid. p. 266. Thfe modern (great) mode of conveyance, on the
town of Aksu is 56 geog. miles E. other hand, taught a universal de¬
from Ush-turfan, in lat. 410 12' N., liverance. The Sarvftstiv£das be¬
long. 79° 30' E. Aksu is 156 Eng. lieved in “the existence of things,”
miles in a direct line W.S.W. from opposed to idealism. Burnouf, In-
Kucha, which is in lat. 41° 38' N., trod. (2d edit.), p. 397; Vassilief,
long. 83° 25' E. on Col. Walker’s map. Bouddh., pp. 57, 78, 113, 243, 245.
BOOK I.] POH-L UH-KIA — AKSU. 25

Going 300 li or so to the north-west of this country,

crossing a stony desert, we come to Ling-shan76 (ice-
mountain). This is, in fact, the northern plateau of the
T’sung-ling range,77and from this point the waters mostly
have an eastern flow. Both hills and valleys are filled with
snowpiles, and it freezes both in spring and summer; if it
should thaw for a time, the ice soon forms again. The
roads are steep and dangerous, the cold wind is extremely
biting, and frequently fierce dragons impede and molest
travellers with their inflictions.78- Those who travel this
road should not wear red garments nor carry loud-sound¬
ing 79 calabashes. The least forgetfulness of these precau¬
tions entails certain misfortune. A violent wind suddenly
rises with storms of flying sand and gravel; those who
encounter them, sinking through exhaustion,. are almost
sure to die.
Going 400 li or so, we come to the great Tsing lake.80

76 Ling-shan, called by the Mon¬ alluded to are the sand and gravel
gols “ Musur-aola,” with the same storms, referred to below.
meaning. —Y. de St. Martin, p. 79 Or, it may be ‘ ought not to
266. carry calabashes nor shout loudly.”
77 I translate it thus, because it Perhaps the reason why calabashes
agrees with Hwui-lih’s account in are forbidden is that the water
the Life of Hiuen Tsiang, although freezing in them might cause them
it may also be rendered “ this is to burst with a loud sound, which
(or, these mountains are) to the would cause the “ snow piles ” to
north of the T’sung - ling. The fall. Why “ red garments ” should
waters of the plateau,” &c. The be interdicted is not so plain, un¬
T’sung-ling mountains are referred less dragons are enraged by that
to in the Twelfth Book ; they are colour.
called T’sung, either because the 80 The Tsing (limpid) lake is the
land produces a great quantity of same as Issyk-kul, or Temurtu. It
onions (t’sung), or because of the is 5200 feet above the sea-level. It
blue (green?) colour of the moun¬ is called Jo-hai, “ the hot sea,” not
tain sides. On the south they join because its waters are warm, but
the great Snowy Mountains ; on the because when viewed from the Ice
porth they reach to the “ hot-sea,” Mountain, it appears hot by com¬
i.e., the Tsing lake, of which he parison (note in the Life of Hiuen
next speaks. So that the Icy Moun¬ Tsiang). The direction is not given
tains form the northern plateau of here ; but from Aksu to Issyk-kul
the range. The rivers which feed the is about no English miles to the
Tarim do, in fact, take their rise here. north-east. Conf. Bretschneider,
Conf. Jour. R. Geog. Soe., vol. xl. p. Med. Geog., note 57, p. 37 ; Jour. R.
344 ; Wood’s Oxus, p. xl Geog. Soc., vol. xxxix. pp. 318 ff.,
78 The inflictions or calamities voL xl. pp. 250, 344, 375-399. 449-
26 RECORDS OF WESTERN COUNTRIES, [book i.

This lake is about ioooli in circuit, extended from east to

west, and narrow from north to south. On all sides it is
enclosed by mountains, and various streams empty them¬
selves into it and are lost. The colour of the water is a
bluish-black, its taste is bitter and -salt. The waves of
this lake roll along tumultuously as they expend them¬
selves (on the shores). Dragons and fishes inhabit it to¬
gether. At certain (;portentous) occasions scaly monsters
rise to the surface, on which travellers passing by put up
their prayers for good fortune. Although the water
animals are numerous, no one dares (or ventures) to
catch them by fishing.
Going 500 li or so to the north-west of the Tsing lake,
we arrive at the town of the Su-yeh river.81 This town
is about 6 or 7 li in circuit; here the merchants from sur¬
rounding countries congregate and dwell.
The soil is favourable for red millet and for grapes;
the woods are not thick, the climate is windy and cold;
the people wear garments of twilled wool.
Passing on from Su-yeh westward, there are a great
number82 of deserted towns ; in each there is a chieftain
(or over each there is established a chief); these are not
dependent on one another, but all are in submission to the
Tuh-kiueh.
From the town of the Su-yeh river as far as the Ki-
shwang-na83 country the land is called Su-li, and the
people are called by the same name. The literature
(uft'itten characters) and the spoken language are likewise
so called. The primary characters are few; in the begin-
81 That is, the town of Su-yeh, khitai, on the river Chu. Conf.
situated on the river Chu or Chui. Bretschneider, Med. Geog., note 37,
Hwui-lih also calls it the town of p. 36; Chin. Med. Trav., p. 50,
Su-yeh (k. ii. fol. 4 a). The same 114 ; Trans. Russ. Geog. Soc., 1871,
symbol (yeh) is used both in/the Si- vol. ii. p. 365.
yu-ki, and the Life of Hiuen Tsiang. 82 Several tens.
The site of this town is not now 83 Kasanna (Jul.) It is the mo-
known (vid. V. de St. Martin, ut dern Kesh, in lat. 39°4' N., long. 66°
sup., p.271). It may be the present 50' E. In Eitel’s Handbook (sub
ConstantinovosJc, or perhaps Bela- Kachania) it is said to be the region
e&gun, the capital of the Kara- near Kermina. See note 116 infra,
BOOK I.] SU-YEH. V

ning they were thirty84 or so in number: the words are

composed by the combination of these; these combinations,
have produced a large and varied vocabulary.85 They have
some literature,86 which the common sort read together;
their mode of writing is handed down from one master to
another without interruption, and is thus preserved. Their
inner clothing is made of a fine hair-cloth (linen); their
outer garments are of skin, their lower garments of
linen, short and tight.87 They adjust their hair so as to
leave the top of the head exposed (that is, they shave
the top of their heads). Sometimes they shave their hair
completely. They wear a silken band round their fore¬
heads. They are tall of stature, but their wills are weak
and pusillanimous. They are as a rule crafty and deceitful
in their conduct and extremely covetous. Both parent
and child plan how to get wealth; and the more they get
the more they esteem each other; but the well-to-do and
the poor are not distinguished; even when immensely
rich, they feed and clothe themselves meanly. The
strong bodied cultivate the land; the rest (half) engage
in money-getting (business).
Going west from the town Su-yeh 400 li or so, we
come to the “ Thousand springs.”88 This territory is about
200 li square. On the south are the Snowy Mountains,
on the other sides (three boundaries) is level tableland.
The soil is well watered; the trees afford a grateful shade,
and the flowers in the spring months are varied and like

84 So my copy has it: Julien 88 That is, Myn-bulak (Bingheul),

translates it thirty-two. a country with innumerable lakes
85 Literally, “ the flowing forth —Bitel. Myn-bulak lies to the
from these has gradually become north of the road from Aulie-ata to
large and varied.” Tersa; the high mountains to which
86 “ Some historical records” (Shu- it clings are the Urtak-taix. “The
ki) ; or, it may be, “ they have books Kirghizes, even now, consider Myni
and records.” bulak to be the best place for sum¬
87 This difficult passage seems to mer encampment between the Chu
mean that they use linen as an and the Syr-Laria.” “ Here there is
article of clothing ; that their upper good pasturage, with a dense and
garments (jackets or jerkins) are succulent herbage, and there are nu¬
of leather; their breeches are of merous clear springs.”—Severtsof,
linen, made short and tight. J. R. Or. Soc., vol. xl. pp. 367-369.
28 RECORDS OF WESTERN COUNTRIES, [book l

tapestry. There are a thousand springs of. water and

lakes here, and hence the name. The Khan of the Tuh-
kiueh comes to this place every (year) to avoid the heat.
There are a number of deer here, many of which are
ornamented with bells and rings;89 thev are tame and
not afraid of the people, nor do they run away. The
Kh&n is very fond of them, and has forbidden them to
be killed on pain of death without remission; hence they
are preserved and live out their days.
Going from the Thousand springs westward 140 or 150
li, we come to the town of Ta-lo-sse (Taras).90 This town
is 8 or 9 li in circuit; merchants from all parts assemble
and live here with the natives (Tartars). The products
and the climate are about the same as Su-yeh.
Going 10 li or so to the south, there is a little de¬
serted town. It had once about 300 houses, occupied by
people of China. Some time ago the inhabitants were
violently carried off by the Tuh-kiueh, but afterwards
assembling a number of their countrymen, they occu¬
pied this place in common.91 Their clothes being worn
out, they adopted the Turkish mode of dress, but
they have preserved their own native language and
customs.

89 Probably the “ rings ” (hican) low, and conf. Bretschneider’s valu¬

refer to neck-collars. able note, Med. Geog., p. 37, and
90 M. Viv. de St. Martin has Notes on Chin. Med. Trav., pp. 34,
remarked, in his Mtmoire A nalytique 75, 114; Klaproth, Nouv. Jour.
(Jul., Mem.., tom. ii. pp. 267-273), Asiat., tom. xii. p. 283; Deguignes,
that the distance from Lake Issyk- Hist, des Huns, tom. ii. p. 500, tom.
kul to Taras or Talas (which he places iii. pp. 219, 229 ; Yule’s Cathay, p.
at the town of Turkistan, by the Jax- clxv. ; Wood’s Oxus, p. xlii. ; Ru-
artes river), is too short by ioooli; or, bruquis, in lice, de Voy. et de Mim.,
in other words, that from Su-yeh to tom iv. pp. 279, 280.
the “ Thousand springs ” (Bingheul 91 The little deserted town alluded
or Myn-bulak), instead of 400 li, to in the text is named elsewhere
should be 1400 li. The same writer (St. Martin, Memoives surl'Arminie,
explains that in Kiepert’s map of tom. ii. p. 118). We gather from
Turkistan there is a locality called Hiuen Tsiang that the inhabitants
Myn-bulak in the heights above the were originally captives, carried off
town of Turkistan, about a dozen from China by the Turks, who as¬
leagues east from it. This would sembled and formed a community
agree with the 140 or 150 li of Hiuen in this place.
Tsiang. But see notes 93 and 95 be¬
BOOK 1.1 NU-CHIH-KIEN. 2Q

Going 200 li or so south-west from this, we come to the

town called Peh-shwui (“White Water.”)92 This town
is 6 or 7 li in circuit. The products of the earth and the
climate are very superior to those of Ta-lo-sse.
Going 200 li or so to the south-west, we arrive at the
town of Kong-yu,93 which is about 5 or 6 li in circuit.
The plain on which it stands is well watered and fertile,
and the verdure of the trees grateful and pleasing. From
this going south 40 or 50 li, we come to the country of
Nu-chih-kien.

Nu-chih-kien [Nujkend].

The country of Nu-chih-kien94 is about 1000 li in

circuit; the land is fertile, the harvests are abundant, the
plants and trees are rich in vegetation, the flowers and

92 Thetown called “WhiteWater” be his Ta-lo-sse, then his route would

is the Isfijab of Persian writers ac¬ lie across the head waters of the
cording to V. de St. Martin, p. 274. Karagati—a feeder of the Chu, and
93 ThebearingsowfA-wes£ in thisand of the Jar-su—an affluent of the
the preceding case from Turkistan Talas, where we should place the
(if, with Julien, we identified that Thousand Springs. But Myn-b'ulak
town with Taras) would take us over is to the west of the Talas on the
the Jaxartes and away from Tash- way to Tersa (35 miles west of Aulie-
kand (Che-shi). In the tabular state¬ ata), which may be Ta-lo-sse. From
ment given by St. Martin (p. 274) Tersa, on a river of the same name
the bearings and distances are as which flows between Myn-bulak and
follows :—Prom Ta-lo-sse to Peh- the Urtak-tau hills, his route must
shwui, 200 li to the south ; Peh-shwui have been to the south-west, either
to Kong-yu, 200 li southerly; Kong- by Chemkent to Tashkand — the
yu to Nu-chih-kien, 50 li south; same route as was afterwards fol¬
Nu-chih-kien to Che-shi, 200 li lowed by Chenghiz Khan ; or he
west. But the bearing from Taras to must have gone over the Aksai hills,
the “White Water” (Peh-shwui) is on the road to Namangan, into the
south-west, and from the “ White valley of the Chatkal or Upper Chir-
Water” to Kong-yu is again south¬ chik, and so south-west and then
west. We have then a short dis¬ west to Tashkand. Myn-bulak,
tance of 50 li to the south to Nu- however, is north-east of Tersa, not
chih-kien, after which there are 200 east. See Severtsof’s account of the
li west to Tashkand. Working back country from Lake Issyk-kul to
from Tashkand, which appears to Tashkand in Jour. R. Geog. Soc., vol.
be a certain point according to the xl. PP- 353-35.8, 3637370, &c., also
distances and bearings given, we p. 410. The site of Kong-yu has not
reach to about the River Talas, been ascertained.
far to the eastward of Turki¬ 94 Called Nejkath b}T Edrisi.—•
stan. If Aulie-ata on the Talas V. St. Martin, p. 276. Conf. Qua-
(lat. 430 55' N., long. 71° 24' E., and tremere, Not. ct Extr. des MSS., tom.
Iio geog. miles from the river Chu) xiii. p. 259. But the identification
3° RECORDS OF WESTERN COUNTRIES, [book l

fruit plentiful and agreeable in character. This country

is famous for its grapes. There are some hundred towns
which are governed by their own separate rulers. They
are independent in all their movements. But though
they are so distinctly divided one from the other, they
are all called by the general name of Nu-chih-kien.
Going hence about 200 li west, we come to the country
of Che-shi (stony country).

Che-shi [ChAj].

The country of Che-shi95 is 1000 or so li in circuit.

On the west it borders on the river Yeh.96 It is con¬
tracted towards the east and west, and extended towards
the north and south. The products and climate are like
those of Nu-chih-kien.
There are some ten towns in the country, each governed
by its own chief; as there is no common sovereign over
them, they are all under the yoke of the Tuh-kiueh.
From this in a south-easterly direction some 1000 li or so,
there is a country called Fei-han.

Fei-iian [Ferghanah] 97

This kingdom is about 4000 li in circuit. It is enclosed

by mountains on every side. The soil is rich and fertile,
of Taras in note 93 leads us to 160. It is in lat. 410 19' N., long.
seek Nu-chih-kien on the Chatkal, 69° 15' E., and in H. Moll’s map
to the east of Tashkand. (1702) is called Al-Chach, and placed
90 That is, Tashkand, which means 155 miles south-west from “Taras
in Turkish the “tower” or “resi¬ or Lahalan.” Rawlinson identifies
dence of [task) stone ” (V. St. Mar¬ JS.i8i.vos Trvpyos with Tash-kurghan
tin, p. 276 n.), corresponding with the and with Kie-cha of Eahien.—
explanation in the text. Compare Jour. R. Geog. Soc., vol. xlii. p. 503.
ALBlvos irvpyos of Ptolemy, Geog., I. Yule, however, doubts this : Wood’s
xi. 4, 6, xii. I, 3, 9, 10 ; VI. xiii. 2 ; Oxus, int. pp. xxxix., xl.
Ouseley, Orient. Geog., p. 269; Ley¬ 96 The River Yeh, i.e., the Sihun,
den and Erskine’s Memoirs of Baber Syr-daria, or Jaxartes.
(edit. 1826), pp. xl. 99, 102 ; De- 97 The distance, about 200 miles
guignes, Hist. G. des Huns, tom. ii. south-east of Tashkand, takes us to
p. 497, tom. v. pp. 26, 31 ; Ritter, the upper waters of the Jaxartes, the
Asien, vol. v. p. 570; Klaproth, actual Khanate of Khokand. The
Magaz. Asiat., tom. i. p. 31 ; and pilgrim did not himself go there, but
Bretschneider, Med. Geog., pp. 159, writes from report.
BOOK I.] SU-TU-LI-SSE-NA. 31

it produces many harvests, and abundance of flowers and

fruits. It is favourable for breeding sheep and horses.
The climate is windy and cold. The character of the
people is one of firmness and courage. Their language
differs from that of the neighbouring countries. Their
form is rather poor and mean. For ten years or so the
country has had no supreme ruler. The strongest rule
by force, and are independent one of another. They
divide their separate possessions according to the run of
the valleys and mountain barriers. Going from this
country98 westward for 1000 li or so, we come to the
kingdom of Su-tu-li-sse-na.

Su-TU-LI-SSE-NA [SUTRISHNA].

The country of Su-tu-li-sse-na99 is some 1400 or

1500 li in circuit. On the east it borders on the Yeh river
(Jaxartes). This river has its source in the northern
plateau of the Tsung-ling range, and flows to the north¬
west ; sometimes it rolls its muddy waters along in quiet,
at other times with turbulence. The products and cus-

98 Hiuen Tsiang did not go to pose, therefore, that this river was
Ferghanah. The symbol used is chi, its eastern boundary. It is said
not king. This will explain why the to be 1500 li in circuit; we may
writer of the Life of Hiuen Tsiang place the western boundary, there¬
(Hwui-lih omits all mention of Ferg¬ fore, some 500 li to the west of
hanah, and takes the pilgrim west Khojend This limit would meet
fx-om Tashkand to Su-tu-li-sse-na, the requirements of the text, where
1000 li. So that in the text we are the country is described as reaching
to reckon 1000 li (200 miles approxi¬ 1000 li west from Tashkand. Of
mately) not from Khokand, but from course west means to the west of
Tashkand. It must be remembered south-west. The town of Sutrishna
that the kingdom or country of Su- is now represented by Lira-Tape,
tu-li-sse-na is spoken of, not a town. Uratippa or Ura-tiube, which is some
99 Sutrishna (Satrughna), also 40 miles south-west from Khojend
called Ustrush, Ustrushta, Setru- and 100 miles south-south-west from
shta, and Isterhshan) or Usrushna is Tashkand (lat. 39.57 N., long. 69.57
a country “ well known to Arabian E.) The Syr-daria, Sihun or Jax¬
geographers, situated between Fer¬ artes, however, is to the north of
ghanah and Samarkand.”—V. St. Uratiubo. Ouseley, Orient. Geor/.,
Martin, p. 278. It is described p. 261; ArianaAntiq., p. 162; Edrisi
in the text as bordering on the (Joubert’s transl.), tom. ii. pp. 203,
Jaxartes on the east; we may sup¬ 206; Baber’s Memoirs, pp. xli, 9.
32 RECORDS OF WESTERN COUNTRIES, [book i.

toms of the people are like those of Che-shi. Since it has

had a king, it has been under the rule of the Turks.
North-west100 from this we enter on a great sandy
desert, where there is neither water nor grass. The road
is lost in the waste, which appears boundless, and only by
looking in the direction of some great mountain, and fol¬
lowing the guidance of the bones w’hich lie scattered
about, can we know the way in which we ought to go.

SX-mo-kien (Samarkand).
The country of Sa-mo-kien101 is about 1600 or 1700 li
in circuit. From east to west it is extended, from north
to south it is contracted. The capital of the country is
20 li or so in circuit. It is completely enclosed by rugged
land and very populous. The precious merchandise of
many foreign countries is stored up here. The soil is rich
and productive, and yields abundant harvests. The forest
trees afford a thick vegetation, and flowTers and fruits are
plentiful. The Shen horses are bred here. The inhabi¬
tants are skilful in the arts and trades beyond those of
other countries. The climate is agreeable and tempe¬
rate. The people are brave and energetic. This country
is in the middle of the Hu people (or this is the middle
iou ][ere again there.is no intima¬ der, Med. Geog., pp. 27, 60, 162-
tion that Hiuen Tsiang traversed 165 ; Chin. Med. Trav., pp. 23, 38,
this desert. It is merely stated that 48, 76, 116; Palladius, Chinese Re¬
there is such a desert on the north¬ corder, vol. vi. p. 108 ; D’Herbelot,
west of the kingdom of Sutrishna. Bibl. Orient., p. 738 ; Wilson’s Ari-
It is the desert of Kizil-kdm. There ana Antiq., p. 165; Yule, Marco
is no occasion, therefore, to change Polo, vol. i. pp. 191 f., ii. pp. 456,
the direction given in the text. (See 460; Cathay, pp. cxxx, ccxliv, and
Julien’s note in loco). Conf. Jour. 192 ; Jour. Roy. As. Soc., N.S., vol.
R. Geog. Soc., vol. xxxviii. pp. 435, vi. p. 93 ; Jour. Asiat., ser. vi. tom.
438> 445- ix. pp. 47, 70; Deguignes, Hist, des
101 Called in Chinese the Kang Huns, tom. iv. p. 49; Gaubil, II. de
country, i.e., the peaceful or blessed Gentchiscan, p. 37 ; Sprenger, Post
country. Samarkand (lat. 39° 49' und Reise Routen, p. 20 ; Baber’s
N., long. 67° 18' E.) is probably the Mem., p. xxxvi. ; Ouseley, Orient.
MapaKarSa of Arrian, A nab. Alex., Geog., pp. 232-238, 248-278 ; Jour.
lib. iii. c. 30, and iv. c. 5 ; Q. Curtius, R. Geog. Soc., vol. xl. pp. 453-462.
lib. viii. c. 1, 20; Ptol. Geog. lib. Conf. the “ Kang-dez ” of the Vcndi-
vi. c. 11, 9; viii. 23, 10; Strabo, dad and Bundahis.
lib. xi. 0. 11,4; conf. Bretschnei-
COOK I.J K'IE-PO-TANA. 33

of the Hu).102 They are copied by all surrounding people

in point of politeness and propriety. The king is full of
courage, and the neighbouring countries obey his commands.
The soldiers and the horses {cavalry) are strong and nume¬
rous, and principally men of- Chih-kia.103 These men of
Chih-kia are naturally brave and fierce, and meet death as a
refuge {escape or salvation). When they attack, no enemy
can stand before them. From this going south-east, there
is a country called Mi-mo-ho.104

Mi-mo-ho [Maghian].

The country Mi-mo-ho105 is about 400 or 500 li in cir¬

cuit. It lies in the midst of a valley. From east to west
it is narrow, and broad from north to south. It is like
Sa-mo-kien in point of the customs of the people and pro¬
ducts. From this going north, we arrive at the country
K’ie-po-ta-na.106

K’ie-po-ta-na [Kebud].

The country of K’ie-po-ta-na107 is about 1400 or 1500

li in circuit. It is broad from east to west, and narrow

102 A term applied to the foreign¬ 106 The country of people in num¬
speaking (Tartar) people by some bers.—Ch. Ed.
Chinese authors. 107 This district of Kebhd-MehA
103 These Chakas would seem to be ket, Kebud, or Keshbud, is named
the people of Chaghanian, who were by the Arabian geographers (vid.
evidently a warlike people.—Jour. V. de St. Martin, Mhnoire Analy-
Hoy. As. Soc., N. S., vol. vi. p. 102. tique, p. 281), but its situation is not
1W The rice country.—Ch. Ed. given. M. V. de St. Martin places
105 Here we observe again that it in a north-westerly direction from
Hiuen Tsiang did not visit Mi-mo- Samarkand (vid. Jul. note in loco),
ho, but simply gives a report of it. but his calculation is founded on a
This place probably corresponds with misconception. Hiuen Tsiang does
the district of Maghian (lat. 390 16' not reckon from this place to K’iuh-
N., long. 67° 42' E ), 50 miles south¬ shwang-ni-kia, but from Samar¬
east of Samarkand. — Mtyendorf, kand. This is plain from the use
Voyage a Boukliara, pp. 161, 493 ; of the word king, and also from
Jour. Roy. Geoy. Soc., vol. xl. pp. Hwui-lih (p. 60).—Ouseley, Orient.
449-451, 460, 461 ; and vol. xliii. Geog., p. 279; Baber’s Memoirs,
pp. 263 ff., with Fedchonko’s map P- 85-
of the district.
VOL. I. c
34 RECORDS OF WESTERN COUNTRIES, [book i.

from north to south. It is like Sa-mo-kien in point of

customs and products. Going about 300 li to tire west
(of Samarkand), we arrive at K’iuh-shwang-ni-kia.

K’iuh-shwang-ni-kia [Kashania].

The kingdom of K’iuh-shwang-ni-kia108 is 1400 or

1500 li in circuit; narrow from east to west, broad from
north to south. It resembles Sa-mo-kien in point of cus¬
toms and products. Going 200 li or so west from this
country, we arrive at the Ilo-han country.109

Ho-iian [Kuan].110

This country is about 1000 li in circuit; in point of

customs and products it resembles Sa-mo-kien. Going
west from here, we come, after 400 li or so, to the country
of Pu-ho.111

Pu-ho [Bokhara].

The Pu-ho112 country is 1600 or 1700 li in circuit; it is

broad from east to west, and narrow from north to south.
In point of climate and products it is like Sa-mo-kien,
Going west from this 400 li or so, we come to the country
Fa-ti.113
108 In Chinese “ What country ? ” say. Reinaud’s Abulfeda, int. pp.
Kashania, described as a beautiful ccxx-ccxxiv. ; Jour. R. Geog. Soc.,
and important town of Sogdh, half vol. xlii. p. 502 n.; Darmesteter’s
way between Samarkand and Bok¬ Zend-Avesta, vol. ii. p. 67 n.
hara. This exactly suits the text, 111 Middle repose country.— Ch.
which places it 300 li (60 miles) west Ed.
of Samarkand.—Istakhri, Mordt- J12 Pu-ho is probably Bokhara;
mann’s Transl., p. 131 ; Edrisi, tom. the distance of course is too great,
ii. pp. 199, 201 ; Ouseley, Orient. unless we consider the reference to
Geog , p. 258; Abu’lfeda, Chorus. ct be to the limits of the country. The
Mavar. Dcsc., p. 48. symbols used by Hwui-lih are the
109 Eastern repose.— Oh. Ed. same as in the Si-yu-ld; Julien has
110 The part of the river of Sogdh misled V. St. Martin by writing
(Zarafshitn) which waters the terri¬ “Pom-Mo.” Conf. Jour. R. Geog. Soc.,
tory round Bokhara is called Kuan vol. xxxviii. p. 432 ; Baber’s Mem.,
(V. de St. Martin, p. 282. We ob¬ p. 38; Moorcroft and Trebeck’s
serve that Hiuen Tsiang went to Travels; Wolff’s Mission; &c.
Kashania, and there we leave him ; 113 Western repose country.—Ch
the accounts now given are hear¬ Ed.
BOOK I.] ho-li-sih-mi-kia—khwArazm. 35

Fa-ti [Betik].11*

This country is 400 li or so in circuit. In point of

customs and produce it resembles Sa-mo-kien. From this
going south-west 500 li or so, we come to the country Ho-
li-sih-mi-kia.

Ho-li-sih-mi-kia [KhwarazmJ.

This country lies parallel with116 the banks of the

river Po-tsu (Oxus). From east to west it is 20 or 30 li,
from north to south 500 li or so. In point of customs
and produce it resembles the country of Fa-ti; the lan¬
guage, however, is a little different.
From the country of Sa-mo-kien116 going south-west
300 li or sot we come to Ki- h wang-na.117

114 Fa-ti is no doubt Betik, The that Hwui-lih makes the distance
distance fromPu-ho in the text differs 100 li (Memoire, p. 283, n. I). This
from that given by Hwui-lih ; the is a mistake. For notices respect¬
latter gives iooli, which is doubtless ing the power of the Khw&rizmian
correct. The whole distance from empire and the proceedings of Chen-
Samarkand west to the Oxus would ghiz Khan in destroying it;—vid. R.
thus be 1000 li, which corresponds K. Douglas, Life of Jenghiz Khan, pp.
to 200 miles, the actual measure¬ xv. seq. It is true that Hiuen Tsiang
ment. The importance of Betik is says that Khw&razm runs parallel
derived from its being the most to both banks of the Oxus. But as
usual place of passage over the river Hwui-lih says it is bounded on the
by those going from Bokhara to east by the Oxus, I think the sym¬
Khorasan. bol Hang (two) is a mistake for si
115 Ho-li-sih-mi-ka corresponds (west), in which case the text would
with Khwftrazm. It is the Khor- make the country parallel to the
asmia of Strabo, lib. xi. c. 8 (p. 513), west bank of the Oxus.
Pliny, vi. 16. Pharasmanes, king 116 The pilgrim now takes us back
of the Khorasmii, came to Alex¬ to the country of Samarkand ; he
ander with 1500 horsemen and said reckons 300 li in a south-west di¬
that his kingdom was “next to the rection to Kesh. The reckoning, I
nation of the Kolkhi and the Ama¬ think, is from Kashania, where we
zon women.”—Arrian, Anab., lib. iv. left him ; this was probably the
15 ; conf. Herodotus, lib. iii. 93, 117 ; western limit of the kingdom of
Ptolemy, Geog., lib. vi. c. 12, 4; Q. Samarkand. Kesh or Shahr-sabz
Curt., vii. 4, viii. ij Dionys. Per., (390 2' N., 66° 53' E.) lies due south¬
746 ; Steph. Byz. sub voc.; Baber, west from this point about 70 miles.
Mem., p. xxxi. The bearing south-west Baber’s Memoirs, pp. 36 and 54;
in the text is west in Hwui-lih. The Jour. R. Geog. Soc., vol. xl p. 460 ;
distance 500 li is the same in both. D’JEerbelot, Bib. Or., p. 238; and
M. Yiv. de St. Martin suggests see note 83 swpra.
north-west as the bearing, and adds 117 Country of historian*.- Ch. Ed.
36 RECORDS OF WESTERN COUNTRIES, [cook i

Ki-shwang-na [Kksh].118

This kingdom is about 1400 or 1500 li in circuit; in

customs and produce it resembles the kingdom of Sa-
mo-kien.
From this place going south-west 200 li or so, we enter
the mountains; the mountain road is steep and precipitous,
and the passage along the defiles dangerous and difficult.
There are no people or villages, and little water or vegeta¬
tion. Going along the mountains 300 li or so south-east,
we enter the Iron Gates.119 The pass so called is bordered
on the right and left by mountains. These mountains are
of prodigious height. The road is narrow, which adds to
the difficulty and danger. On both sides there is a rocky
wall of an iron colour. Here there are set up double
wooden doors, strengthened with iron and furnished with
many bells hung up. Because of the protection afforded
to the pass by these doors, when closed, the name of iron
gates is given.
Passing through the Iron Gates we arrive at the country

118 Hwui-lih also gives Ki-shwang- Yule’s Marco Polo (book i. cap. iv.),
na as the name of this country (conf. vol. i. pp. 52 and notes, pp. 55-58 ;
V. St. Martin, M&moire, p. 283, n. and vol. ii. pp. 494, 495, 537. M.
3- V. de St. Martin (Memoire, p. 284)
119 The iron gates, Kohlhgha or says that the pilgrim “ indicates the
Kalugah (Mong. “a barrier”), a beginning of the mountains at 200
mountain pass about 90 miles south- li to the south-east of Ki-shwang-na,
south-east from Samarkand, 50 miles and the defile properly so called at
south - south-east from Kesh, and 8 300 li farther on, in the same di¬
miles west of Derbent, in lat. 38° 11' rection. ” But this is not so; the
N., long. 66° 54' E. first bearing is south-vest, then
The distance and bearing from Kesh through the mountains in a south¬
given in the text is south-west 200 east direction. Eor a notice of the
li + south-east 300 li, which would Irongate pass, in connection with
give about the right distance in a Chenghiz Khan, see Douglas, u. s., p.
straight line. These Iron Gates 66. Conf. Baber’s Mem., pp. xxxvi.
are marked on the Chinese maps ; 132; Gaubil, Hist, de Gentchiscan,
they are called tieh men to, i.e., the p. 257 ; P. de la Croix, Hist, de Ti-
iron-gate-island (or eminence) from murbec, tom. i. pp. 33, 62, &c.; Ed-
which the Muh-ho (Amu) flows. risi, tom. i. p 484; Wood’s Oxus,
There has been some confusion be¬ Yule’s int., p. lxi. ; Markham’s Cla.
tween this place and the iron gates vijo, p. 122 ; Bretschneider, Chin-
at Derbend on the Caspian, called Med. Trav., p. 41 and n.; Med. Geoy._
by the Turks Demtr Kdpi ; compare p. 61.
BOOK i ] TU-HO-LO—TUKHARA. 37

of the Tu-ho-lo.120 This country, from north to south,

is about 1000 li or so in extent, from east to west 3000
li or so. On the east it is bounded by the T’sung-ling
mountains, on the west it touches on Po-li-sse (Persia),
on the south are the great Snowy Mountains, on the
north the Iron Gates.121 The great river Oxus flows
through the midst of this country in a westerly direction.
For many centuries past the royal race has been extinct.
The several chieftains have by force contended for their
possessions, and each held their own independently, only
relying upon the natural divisions of the country. Thus
they have constituted twenty-seven states,122 divided by
natural boundaries, yet as a whole dependent on the Tuh-

120 Formerly written by mistake For notices of the Tokhari (v.l.

To-fo-lo. Takhari) consult Strabo, Geog, lib.
121 The country here described as xi. cap. 8. 2 (p. 511) ; Pliny, lib. vi.
Tu-ho-lo is the Tukhara of Sanskrit, c. 17, 20; Amm. Marcell., xxiii. 6,
and the Tokharistan of the Arabian 57; Ptol., Geog., lib. vi. c. 11, 6;
geographers. It corresponds with Justin, xlii. 2 ; Lassen, Ind. Alt. (2d
the Ta-hia of Sze-ma-t’sien. Ta-hia ed.), vol. i. pp. 1019, 1023; Ritter,
is generally identified with Baktria, Asien, vol. v. p. 701, vii. p. 697;
but the limits of Baktria are not de¬ Jour. R. As. Soc., vol. xix. p. 151 ;
fined, except that it is separated from Rawlinson’s Herodotus, vol. iv. pp.
Sogdhiana by the Oxus. No doubt 45, 46 ; Bretschneider, Med. Geog.,
this land of Tukhara was that in¬ p. 170. TushSra (snowy, frigid) and
habited by the Tokhari, who were Tushk&ra are used as equivalents
neighbours to the Dahae, both of of Tukhara; Wilson, Vishnu Pur.
them mountain tribes (see the ques¬ (Hall), vol. ii. p. 186, vol. iv. p. 203 ;
tion discussed Jour. R. As. Soc., N.S., Mahdbhdrata, ii. 1850, iii. 1991,
vol. vi. pp. 95, 96). Mr. Kings- 12,350, vi. 3652 ; Harivarhsa, v. 311,
mill has given the substance of Sze- xiv. 784, cxiii. 6441 ; Brlhat Saih-
ma-tsien’s account of Ta-hia and hitd, xiv. 22, xvi. 6 ; Jour. R. Geog.
the surrounding tribes [Jour. R. As. Soc., vol. xlii. p. 498. Tu-ho-lo might
Soc., N.S., vol. xiv. pp. 77 ff). It is phonetically represent Tfir, and so
to be observed, however, that Hiuen indicate the origin of Turan, the
Tsiang, when speaking of the Turks, region to which Wilford assigned
i.c., the Yueh-chi and Ye-tha, who the Tukharas.
had overrun this part of Central 122 So also the Greeks when they
Asia, uses different symbols from took possession of Baktria divided it
those employed here. In the first into satrapies, two of which, Aspio-
case the people are called Ttih- nia and Turiva, the Parthians
kiueh ; in this case the country is wrested from Eukratides.— Strabo,
called Tu-ho-lo. The land of the lib. xi. c. 11,2 (p. 517). The nume¬
Tokhari (Tokharistan) need not be rous coins belonging to the Greek
connected with the people called period in Baktria probably relate
Tuh-kiueh—the Hiung-nh or Kara- to these satrapies, and not to an un¬
nirus—although it was afterwards divided Baktrian kingdom. See
overrun by them. See n. 62 supra. Ariana Antiqua, p. 160.
38 RECORDS OF WESTERN COUNTRIES, [book i.

kiueh tribes (Turks). The climate of this country is

warm and damp, and consequently epidemics prevail.
At the end of winter and the beginning of spring rain
falls without intermission; therefore from the south of
this country, and to the north of Lamghan (Lan-po), dis¬
eases from moisture (moist-heat) are common. Hence
the priests retire to their rest (rain-rest) on the sixteenth
day of the twelfth month, and give up their retirement
on the fifteenth day of the third month. This is in con¬
sequence of the quantity of rain, and they arrange their
instructions accordingly. With regard to the character
of the people, it is mean and cowardly;123 their appear¬
ance is low and rustic. Their knowledge of good faith
and rectitude extends so far as relates to their dealings
one with another. Their language differs somewhat from
that of other countries. The number of radical letters
in their language is twenty-five; by combining these
they express all objects (things) around them. Their
writing is across the page, and they read from left to
right. Their literary records have increased gradually,
and exceed those of the people of Su-li. Most of the
people use fine cotton for their dress ; sorhe use wool. In
commercial transactions they use gold and silver alike.
The coins are different in pattern from those of other
countries.
Following the course of the Oxus as it flows down from
the north, there is the country of Ta-mi.

Ta-mi [Termed],

This country124 is 600 li or so from east to west, and 400

li or so from north to south. The capital of the country

123 So Sze-ma-t’sien describes the ber’s Memoirs, int., p. xxxv. ; Bret

people of Ta-hia: “There was no schneider, Med. Geoy., pp. 57, 167;
supreme ruler; each city and town Deguignes, Histoire des Huns, tom.
elected its own chief. Its soldiers ii. p. 328; Yule, Cathay, p. ccxxxv ;
were weak and cowards in battle, fit Edrisi, tome i. p. 273 ; Jour. Asiat
only fortraders.” (Kingsinill,loc.cit.) ser. vi. tome v. p. 270; Jour. R.
1:4 Termed or Tcriniz, on the north Gcoy. Soc., vol. xxxvi. p. 263; vol.
bank of the Amu-daria. Conf. Ba- xlii. p. 510.
fcOOK I.j H W UH-LO-MO—GA RMA. 39

is about 20 li in circuit, extended from east to west, and

narrow from north to south. There are about ten sanghd-
rdmas with about one thousand monks. The stdpas and
the images of the honoured Buddha are noted for various
spiritual manifestations. Going east we arrive at Ch’i-
ngoh-yen-na.126

Ch’i-ngoh-yen-na [Chagiianian].126

This country extends about 400 li from east to west,

and about 500 li from north to south. The capital is
about ] o li in circuit. There are some five sanghdrdmas,
which contain a few monks. Going east we reach Hwuh-
lo-mo.
HwOh-lo-mo 127 [Gakma].

This country is some 100 li in extent from east to west,

128 Before entering on this excur¬ records found in Hwui-lih, but also
sus, it will be better to explain from the use of the symbol king.
Hiuen Tsiang’s actual route. From The excursus begins from Termed,
a comparison of the text with the at which point he probably crossed
narrative of Hwui - lih, it will be the Oxus, and proceeds, as the text
seen that, after leaving the Iron says, along the northern flow of the
gates, and entering Tukhara, he river.
proceeded across the Oxus to the 123 Chaghani&n, or Saghani&n, pro¬
country called Hwo. This almost bably corresponds with Hissar, on
certainly is represented by Kunduz, the Karateghin (or northern) branch
on the eastern bank of the Surkh-Hb. of the Oxus, as the text says ; the
Here he met with the eldest son of town is in lat. 38° 29' N., long. 69°
the KhSn of the Turks. This prince 17' E. It included the valley of the
had married the sister of the king Surkhan and Upper Kafirnahan.
of Kao-chang, from whom Hiuen Jour. II. As. Soc., N.S., vol. vi. p. 96 ;
Tsiang had letters of recommenda¬ Baber’s Mem., p. xxxv. ; Ouseley,
tion. After some delay the pilgrim Or. Geog., p. 277; Edrisi, tom. i. p.
proceeded, in company with some 480; Wood’s Oxus., Yule’s int., p.
priests from Balkh, to that city lxii; Ocean Highways, 1876, p. 328.
(Po-lio). Here he remained exa¬ 127 From the eastern direction
mining the sacred relics of his re¬ given we should expect the river to
ligion for some days. From this he bend eastwards ; we find it does so.
departs southwards along the Balkh There can be little question, there¬
river to Dara-gaz, and there enter¬ fore, that Colonel Y ule is right in re¬
ing the mountains, he proceeds still storing Hwuh-lo-mo to Garma, the
southwards to Bainiy&n. So that of capital of Karateghin district, on
all the countries named betwixt the the Surkh-ab or Vakhsh. Jour. R.
Oxus and the Hindu Kush, Hiuen As. Soc., N.S., vol. vi. p. 96; Jour.
Tsiang only himself visited Hwo R. Geog. Soc., vol. xli. pp. 338 ff;
(Kunduz), Po-ho (Balkh), Kie-chi Wood’s Oxus, p. lxx. ; V. de St.
(Gaz), and Fan-yen-na (Bamiy&n). Martin conjec'turally identified it
This is gathered not only from the with Shaduman Hissar.
40 RECORDS OF WESTERN COUNTRIES, [book. i.

and 300 li from north to south. The capital is about 10 li

in circuit. The king is a Turk of the Hi-su tribe. There
are two convents and about one hundred monks. Going
east128 we arrive at the Su-man country.

Su-man [Suman and Kulab].

This country extends 400 li or so from east to west, and

100 li from north to south. The capital of the country is
16 or 17 li in circuit; its king is a Hi-su Turk. There
are two convents and a few monks. On the south-west
this country borders on the Oxus, and extends to the
Kio-ho-yen-na country.

Kio-ho-yen-na [Kubadian].

From east to west it is 200 li or so in extent; from north

to south 300 li or so. The capital is 10 li or so in circuit.
There are three convents and about one hundred monks.
Still eastward is the country of Hu-sha.

Hu-sha 129 [Wakhsh].

This country is about 300 li from east to west, and

500 li or so from north to south. The capital is 16 or
17 li in circuit. Going eastwards we arrive at Kho-
to-lo.
Kho-to-lo 130 [Khotl].

This kingdom is 1000 li or so from east to west, and

128 This expression “going east” extending to Kubadian (Kio-ho-
need not imply that the country in¬ yen-na), which lies between the
dicated lies to the eastward of the Kafirnahan and Wagesh rivers,—
last named, but that it is eastward the town of Kubadian being in
of the line of advance, which would lat. 37° 21' N., long. 68° 9' E., 57
in this case be the northern branch miles N.N.E. of Khulm. Jour. R.
of the Oxus. Hence this country of Geog. Soc., vol. xlii. pp 456, 509 n.
Suman, which has been identified 129 Hu-sha is no doubt Wakhsh,
with the Shuman of the Arab geo¬ which lies to the north of Shuin&n
graphers (fldrisi, tom. ii. p. 203 ; and Khotlan. Conf. Jour. R. Geog.
Abulfeda, Chor. et Mavar., p. 38 ; Soc., vol. xl. p. 143.
Ouseley, Or. Geog., p. 277), is said 130 Kho-to-lo is represented by
to have the Oxus on the south-west. Khotl or Khotlan, the Kutl of
BOOK X. J KIU-MI-TO—K U MIDHA. 41

the same from north to south. The capital is 20 li or so

in circuit. On the east it borders on the T’sung-ling
mountains, and extends to the country of Kiu-mi-to.

Kiu-mi-to [Kumidha,131 or Darwaz and Roshan].

This country extends 2000 li from east to west, and

about 200 li from north to south. It is in the midst of
the greatT’sung-1 ing mountains. The capital of the coun¬
try is about 20 li in circuit. On the south-west it borders
on the river Oxus ;132 on the south it touches the country of
Shi-ki-ni.133
Passing the Oxus on the south,134 we come to the
kingdom of Ta-mo-sih-teh-ti,135 the kingdom of Po-to-

Edrisi, and is described in the text district. Proc. R. Geoy. Soc., vol. iv.
as stretching eastward to the T’sung- (1882), pp. 412 ff.; Jour. R. Geoy. Soc.,
ling mountains (Pamir), and bor¬ vol. xlii. pp. 458, 471, 498. Rosh&n
dered on the south by the valley of lies to the south-east of Darwaz and
the Komedai, or plain of Kurgan- between it and Shignan, and on the
tube and lower valley of the Vakhsh. northern branch of the river which
It would thus correspond with the joins the Panja near Bartang.
country to the north-east of Kulab. 133 Shi-ki-ni has been identified
Conf. Deguignes, II. des Hum, tom. with Shignan or Shakhnan by Cun¬
v. p. 28 ; Bretschneider, Med. Geoy., ningham and Yule.—J. R. As. Soc.,
р. 170 n. ; Ouseley, Orient. Geoy., N.S., vol. vi. pp. 97, 113 ; J. R. Geoy.
PP- 239, 276. Soc., vol. xlii. p. 508 n. ; J. As. S.
131 Kiu-mi-to would correctly be Beny., vol. xvii. pt. ii. p. 56 ; Wood’s
restored to Kumidha, which natur¬ Oxus, pp. 248, 249. Edrisi has Sak-
ally represents the country of the nia, tom. i. p. 483.
Komedai of Ptolemy (Geoy., lib. vi. 134 That is, to the south of the
с. 12, 3, c. 13, 2, 3: lib. vii. c. 1, 42), Amu or Panja. The pilgrim having
through which the ancient caravans described the districts first in a
travelled eastward for silk. It corre- northerly direction, then east of the
ponds with Darwaz (the gate), or the main stream, now leaving the valley
valley of Rasht. See .lour. It. As. of the Shign&n, which runs along
Soc., N.S., vol. vi. pp. 97, 98 ; Jour. the northern side of the Panja, he
Asiat., ser. yi. tom. v. p. 270; recounts the names of districts to
Edrisi, tom. ii p. 483 ; Jour. As. S. the south of that river.
Bert/}., vol. xvii. pt. ii. p. 15; Wood’s 135 Ta-mo-sih-teh-ti was restored
Oxus, pp. xxxix, lxxv, 248, 249; doubtfully to Tamasthiti by
Jour. R. Geoy. Soc., vol. xli. p. 339 ; Julien. It is the Termistat of the
l'roc. R. G. S., vol. i. (1879) p. 65. Arab geographers, one stage from
132 The chief town of Darwaz— the famous stone bridge on the
still called Khum or Kala-i-khum Waksh-ab or Surkh-ab, and one of
—is on the Ab-i-Pi!lnj or south the chief towns of Khutl.—Jour. R.
branch of the Amu, which runs just Geoy. Soc., vol. xlii. p. 508 n. See
within the Bouth-west limit of the also Wood’s Oxus, pp. lxxi, 260;
42 RECORDS OF WESTERN COUNTRIES, [book I.

chang-na,136 the kingdom of In-po-kin,137 the kingdom of

Kiu-lang-na,138 the kingdom of Hi-mo-to-lo,139 the king¬
dom of Po-li-ho,140 the kingdom of Khi-li-seh-mo,141 the
kingdom of Ho-lo-hu,142 the kingdom of O-li-ni,143 the
kingdom of Mung-kin.144
O O

Going from the kingdom of Hwo (Kunduz) south-east,

Istakhri, pp. 125, 126, and Gardi¬ 140 Po-li-ho must be in the neigh¬
ner’s ‘Memoir’ in Jour. As. Soc. bourhood of the Varsakh river, a
Bengal, vol. xxii. pp. 289, 291. tributary of the Kokch&. Wood, in
Julien has made a mistake (Mem,. his map, has a district called Faro-
t. ii. p. 201) in giving the width of khar or Earkhar, which may repre¬
the valley at 400 or 500 li; it should sent Po-li-ho or Parika.
be 4 or 5 li, according to the India 141 Khi - li - seh - mo is no doubt
Office Library copy. It would Khrishma or Kishm, north of Fark-
thus be a valley some 300 miles har, and thirty-two miles east of
long, and about a mile wide. On Talikan. Yule’s Marco Polo, vol. i.
Captain Trotter’s map the long p. 163.
valley of Wakhan extends through 147 Ho-lo-hu represents Ragh, an
more than two degrees of longitude, important fief in the north of Badak-
viz., from 72° to 740 30' E. long. ; shan between the Kokch4 and the
but following the winding of the Oxus (Yule).
river it might probably approach the 143 O-li-ni. This, as Colonel Yule
length assigned by Hiuen Tsiang. says, “is assuredly a district on both
See also Yule, u. s. pp. ill-113. sides of the Oxus,’’ of which the
13B Po-to-chang-na. This repre¬ chief place formerly bore the name of
sents Badaksh&n, celebrated for its Ahreng; the Hazrat Imam of Wood’s
ruby mines. For an interesting ac¬ map, 26 miles north of Kunduz.
count of this country, its inhabitants, Yule, u. s. p. 106 ; P. de la Croix,
and their character, see Wood’s Oxus, H. de Timurbec, t. i. pp. 172, 175 ;
pp. 191 seq.; conf./our. R. Geog. Soc., Institutes of Timur, p. 95.
vol. xxxvi. pp. 252, 260, 265, 278 ; 144 Mung-kin. Julien has by mis¬
vol. xxxvii. pp. 8, 10; vol. xl. pp. take given the circuit of this district
345- 393 5 vol. xlii- PP' 440 ffi i vol. as 4000 li (Mtm., tom. ii. p. 194),
xlvi. pp. 278, 279. instead of 400 li. This has been
137 In-po-kin, probably Yamgan, observed by Colonel Yule (p. 105,
the old name of the valley of the u. s.) It probably is represented by
Kokchft, from Jerm upwards.—Yule. the district from Talikan and
138 Kiu-lang-na represents Kuran, Khanabad, and the valley of the
a name applied to the upper part of Furkhan, in the east of Kunduz or
the Kokcha valley, about Lajward Katagh&n. This Talikto is the
(Wood). Celebrated for mines of Th&ikftn of the Arab geographers.
lapis-lazuli.—See Yule, u. s. Marco Polo visited it. Ouseley,
139 Hi-mo-to-lo. This certainly Orient. Geog., pp. 223, 224, 230, 231 ;
would correspond with .Himatala, Baber’s Mem., pp. 38, 130; Yule’s
the Chinese explanation being Marco Polo, vol. i. p. 160. Conf.
“ under the Snowy Mountains ” Burnes, Trav. in Bokhara, vol. iii.,
(luima + tala).—Julien, Mem., tom. i. p. 8 ; Wood’s Oxus, pp. lxxxi, 156 ;
p. 178. Colonel Yule has identified Bretschneider, Med. Geog., p. 195.
it with Daraim, or, as it is other¬ There is a district called Munjan, in
wise given, Darah-i-aim. (See his the south of Badaksh&n, between the
remarks, Jour. R. As. Soc., N.S., vol. sources of the Kokcha and Gogar-
vi. p. 108 ; Wood’s Oxus, p. lxxvii. dasht.
BOOK I.] PO-HO—BALKH. 43

we come to the kingdom of Chen-seh-to,146 the kingdom

of ’An-ta-la-po146 (Andarab), remarks concerning which
may be found in the return records.
Going south-west from the country of Hwo, we arrive
at the kingdom of Fo-kia-lang (Baghlan).

Fo-kia-lang [Baghlan].

This country147 is 50 li or so from east to west, and 200

li or so from north to south; the capital is about 10 li in
circuit. Going south, we come to the country of Hi-lu-
sih-min-kien (Bui-samangan).

Hl-LU-SIH-MIN-KIEN [Btji-SAMANGi,N].148

This country is about 1000 li in circuit, the capital

about 14 or 15 li. On the north-west it borders on the
kingdom of Ho-lin (Khuim).

Ho-lin [Khulm].

This country is 800 li or so in circuit, the capital is

5 or 6 li in circumference; there are about ten convents
and 500 monks. Going west, we come to the country of
Po-ho (Balkh).

Po-ho [Balkh],

This country is about 800 li from east to west, and

400 li from north to south; on the north it borders on
the Oxus. The capital is about 20 li in circuit. It is

145 Chen-seh-to, for Kwo-seh-to, 34 miles south from Kunduz! Ouse-

i.e., Khousta or Khost, located by ley, Orient. Geoy., p. 223 ; Jour. It
Yule between Talikan and Indarab. As. Soc., N.S., vol. vi. p. 101.
A district now known as Khost is 143 In the upper valley of the
in Afghanistan, south of the Kur- Khulm river, including the towns of
am valley. Jour. R. Geoy. Soc.,'\ol. Rdi, Kuram, and Ilaibak, formerly
xxxii. p. 311. called Samangan, and about 42 miles
146 An-ta-la-po, i.e., Andarab or west from Baghlan. Moorcroft.
Indarab. Lat. 350 40' N.; long. Travels, vol. ii. p. 402 ; Sprenger,
69° 27' E. Post u. Reise Routen, p. 37 ; Burnes,
147 In the valley of the southern Travels (1st ed.), vol. i. pp. 20I-
Surkh-ab or Kunduz river, about 205.
44 RECORDS OF WESTERN COUNTRIES, [book i,

called generally the little R&j agriha.149 This city, though

well {strongly) fortified, is thinly populated. The pro¬
ducts of the soil are extremely varied, and the flowers,
both on the land and water, would be difficult to enume¬
rate. There are about ioo convents and 3000 monks, who
all study the religious teaching of the Little Vehicle.
Outside the city, towards the south-west,160 there
is a convent called Navasangbarama, which was built
by a former king of this country. The Masters {of
Buddhism), who dwell to the north of the great
Snowy Mountains, and are authors of tidstras, occupy
thi3 convent only, and continue their estimable labours
in it. There is a figure of Buddha here, which is lustrous
with {reflects the glory of) noted gems, and the hall in which
it stands is also adorned with precious substances of rare
value. This is the reason why it has often been robbed by
chieftains of neighbouring countries, covetous of gain.
This convent also contains {possesses)161 a statue of Pi-

149 So I think it ought to be trans¬ 151 This passage seems to require

lated. It is called the “ Little the use of a past tense, “ this con¬
R&jagrfha ” in consequence of the vent formerly (su) had; ” and so
numerous Buddhist sites in its Julien renders it. But it appears
neighbourhood, vying in that re¬ to me improbable, if the statue of
spect with the Magadha capital. Vaisravana was in existence when
This is plainly intimated in the Life the foraj’ was made, “ in recent
of Hiuen Tsiang (Julien’s trans., p. times,” that it should have been
64), where the Khan says that “ it lost or destroyed so soon afterwards.
is called the Little Rajagrlha : its Moreover, the symbol su has some¬
sacred relics are exceedingly nume¬ times the sense of “ a present con¬
rous ; ” the latter being the explana¬ dition ” (as, for example, in the
tion of the former. On Balkh, see Chung Yung, xiv. 1, 2). Considering
Burnes, Travels (1st ed.), vol. i. pp. the sentence which follows, where
237-240 ; Ferrier, Caravan Journ., the interior of the Sangh&riima is
pp. 206, 207 ; B. de Meynard, Lcs spoken of, I should prefer to think
Prairies d'Or, t. iv. p. 48; Diet. that su is a mistake for ts’ien ; they
Geog.-Hist. de Perse, p. 571 ; Jour. both have the meaning of “ before ”
K. Gcog. Soc., vol. xlii. p. 510; De or “ formerly,” but ts'ien also has
Herbelot, Bibl. Orient., p. 167 ; the sense of “ in front of.” In this
Hyde, Hist. Rel. vet. Pert., p. 494 ; case the passage would run: “ In
Yule’s Marco J’olo, vol. i. p. 158; front of the SahghArama there is a
Cathay, p.179; Bretschneider, Med. figure of Vaisravana Dcva.” This
Gcog., p. 196; Chin Med. Trav., Dcva was the protector of the con¬
pp. 47, 117. vent, not so much that he was
150 Julien gives south-east by Kubcra, the god of wealth, as that
mistake. he was the guardian of the north
BOoK 1.] PO-HO—BALKH. 45

sha-men (Vai^ravana) D§va, by whose spiritual influence,

in unexpected ways, there is protection afforded to the pre¬
cincts of the convent. Lately the son of the Kliftu Yeh-hu
(or She-hu), belonging to the Turks, becoming rebellious,
Yeh-hu KMn broke up his camping ground, and marched
at the head of his horde to make a foray against this
convent, desiring to obtain the jewels and precious things
with which it was enriched.152 Having encamped his army
in the open ground, not far from the convent, in the night
he had a dream. He saw VaiHavana Deva, who addressed
him thus: “ What power do you possess that you dare (to
intend) to overthrow this convent ? ” and then hurling his
lance, he transfixed him with it. The Khan, affrighted,
awoke, and his heart penetrated with sorrow, he told his
dream to his followers, and then, to atone somewhat for his
fault, he hastened to the convent to ask permission to con¬
fess his crime to the priests; but before he received an
answer he died.
Within the convent, in the southern hall of Buddha, there
is the washing-basin which Buddha used. It contains about
a peck,153 and is of various colours, which dazzle the eyes.
It is difficult to name the gold and stone of which it is
made.154 Again, there is a tooth of Buddha about an inch
long, and about eight or nine tenths of an inch in breadth.
Its colour is yellowish white; it is pure and shining.
Again, there is the sweeping brush of Buddha, made of the
This was perhaps the most northern “rebelling,” then it would be Yeh-
Buddhist establishment in existence; hu-khan himself who is referred to.
at any rate, it was built for the con¬ I am inclined to think it must have
venience of northern priests. been the son, whose name was Sse;
182 This sentence may otherwise but the repetition of the name Yeh-
be rendered : “ Lately the son of the hu-khan is perplexing. The symbols
Turk Yeh-hu-khan, whose name was po-lo correspond with the Turkish
Sse-yeh-hu-kh&n, breaking up his work bulalc, camping ground or can¬
camping ground,” &c. Yeh-hu is tonment.
the Khftn that Hiuen Tsiang met on 183 Teou, a dry measure of ten
the rich hunting grounds of the pints.
Chu’i river ( Vie de Hiouen Thsang, 184 This may mean—the golden-
p. 55). If the name of his son was like stone of which it is made has a
Sse-yeh-hu, then doubtless it is he difficult name, or the metal (gold)
who purposed to sack the Sahgh- and stone are difficult to name.
ftrama. But if tse ha* the sense of
46 RECORDS OF WESTERN COUNTRIES, [book i.

plant ,f Ka-she ” (kdid). It is about two feet long and

about seven inches round. Its handle is ornamented
with various gems. These three relics are presented with
offerings on each of the six fast-days by the assembly of
lay and cleric believers. Those who have the greatest
faith in worship see the objects emitting a radiance of
glory.
To the north of the convent is a stilpa, in height about
200 feet, which is covered with a plaster hard as 155 the
diamond, and ornamented with a variety of precious sub¬
stances. It encloses a sacred relic (she-li), and at times
this also reflects a divine splendour.
To the south-west of the convent there is a Vihara.
Many years have elapsed since its foundation was laid. It
is the resort (of people) from distant quarters. There are
also a large number of men of conspicuous talent. As it
would be difficult for the several possessors of the four diffe¬
rent degrees (fruits) of holiness to explain accurately their
condition of saintship, therefore the Arhats (Lo-han), when
about to die, exhibit their spiritual capabilities (miraculous
powers), and those who witness such an exhibition found
stdpas in honour of the deceased saints. These are closely
crowded together here, to the number of several hundreds.
Besides these there are some thousand others, who,
although they had reached the fruit of holiness (i.e., Arhat-
ship), yet having exhibited no spiritual changes at the
end of life, have no memorial erected to them.
At present the number of priests is about ioo; so irre¬
gular are. they morning and night in their duties, that it
is hard to tell saints from sinners.156
To the north-west of the capital about 50 li or so we
arrive at the town of Ti-wei; 40 li to the north of this
166 It may be “ hard as the dia- idle,” is for mi, which would qualify
mond,” or “shining like the dia- hai in the sense of “absence of idle-
mond.” ness.” The passage would then
150 There is evidently a false read- read : “ Morning and night there is
ing here. I think the character fi, an absence of idleness, but it isdiffi-
which, in connection with the follow- cult to conjecture who are saints and
ing character, hai, means “remiss and who no*.”
BOOK I.] TI-WEI AND PO-LI. 47

town is the town of Po-li. In each of these towns there is

a std/pa about three chang (30 feet) in height. In old days,
when Buddha first attained enlightenment after advancing
to the tree of knowledge,167 he went to the garden of
deer;168 at this time two householders 169 meeting him, and
beholding the brilliant appearance of his person, offered
him from their store of provisions for their journey some
cakes and honey. The lord of the world, for their sakes,
preached concerning the happiness of men and Devas, and
delivered to them, his very first disciples,160 the five rules
of moral conduct and the ten good qualities (shen, virtuous
rules).161 When they had heard the sermon, they humbly
asked for some object to worship (offer gifts). On this
Tath&gata delivered to them some of his hair and nail-
cuttings. Taking these, the merchants were about to
return to their own country,162 when they asked of Bud¬
dha the right way of venerating these relics. Tath&gata
forthwith spreading out his Sanghdti on the ground as a
square napkin, next laid down his Uttar&sanga and then
his Sankakshikd; again over these he placed as a cover
his begging-pot, on which he erected his mendicant’s
staff.163 Thus he placed them in order, making thereby

157 This passage might perhaps i. p. 108; Beal, Rom. Legend, p.

also be rendered “after gazing with 236. The incident is also found
delight on the Bodhi tree.” The sym¬ amongst the Amarav&ti sculptures
bol tsu has such a meaning, and it (Tree and Serp. Worship, pi. lviii.
would be in strict agreement with fig. 1, middle disc).
the legend. 162 Theirown country wasSuvarna-
158 That is, the garden at Banaras. bhumi or Burma.
159 Two merchant - lords (chanq- 163 This translation differs from
chi). that of M. Julien. I take the con¬
169 11 The very first to hear the struction thus : I sang kia chi, “ tak¬
five,” &c. ing his sanghati ; ” fang thee po, “ as
161 That is, the five S''lids and the a square napkin” (i.e., folding it
ten tfttds. See Childers, Pali Diet., into this shape); hia, “he placed it
sub silam. 'The story of the two underneath.” The rest of the sen¬
merchants alluded to in the text is tence, then, will follow as I have
one well known in the Buddhist translated it. The monument erected
legend. It will be found in Spence as a shrine for the relics given on
Hardy’s Manual of Buddhism (2d this occasion is said to be the far-
ed.) pp. 186, 187, and note; also in famed Shwe-dagun at Rangun.—
the Fo-sho-hing-tsan-king, p. 167; As. Researches, vol. xvi., quoted by
Bigandet, Legend of Gaudama, vol. Spence Hardy, M. B., p. 187 n.
48 RECORDS OF WESTERN COUNTRIES, [book r.

(the figure of) a stupa. The two men taking the order, each
went to Ins own town, and then, according to the model
which the holy one had prescribed, they prepared to build
a monument, and thus was the very first StrLpa of the
Buddhist religion erected.
Some 70 li to the west of this town is a Stllpa about two
chang (20 feet) in height. This was erected in the time of
Ka^yapa Buddha. Leaving the capital and going south¬
west, entering the declivities of the Snowy Mountains,
there is the country of Jui-mo-to [Jumadh?].

JUI-MO-TO [JUMADHA ?].164

This country is 50 or 60 li from east to west, and 100 li

or so from north to south. The capital is about 10 li in
circuit. 'Towards the south-west is the country of Hu-
shi-kien (Juzgan).

Hu-shi-kien [JBzgana].

This country is about 500 li from east to west, and

about 1000 li from north to south. The capital is 20 li in
circuit. It has many mountains and river-courses. It
produces excellent (shen) horses. To the north-west is
Ta-la-kien.

Ta-la-kien [Talikan].166

This country is 500 li or so from east to west, and 50

or 60 li from north to south. The capital is 10 li about
in circuit. On the west it touches the boundaries of
Persia. Going166 100 li or so south from the kingdom
of Po-ho (Balkh), we arrive at Kie-chi.

164 A position near Sir-i-pul seems 166 Here the true itinerary is re¬
indicated.— Yule, u. s., p. 101. sumed. Hiuen Tsiang now leaves
65 On the borders of Khorasan, Balkh, and travels south about
in the valley of the Murghab.— twenty miles to Gaz or Darah-Gaz.
Ouseley, Orient. Geo//., pp. 175, 220 ; “ This valley will be found in Mac-
Edrisi, tom. i. pp. 468, 478 ; Jour, artney’s map to Elphinstone, in the
As., ser. vi., tom. xiii. pp. 175-179. map to Ferrier’s Travels, &c., about
There is a Talikan also in Liadak- one march south of Balkh, about
sban. See n. 145 ante. half-way between that town and
BOOK I.] FA N- YEN-NA —BAmI yAn. 49

Kie-ciii [Gachi ok Gaz].

This country from east to west is 500 li or so, from

west to south 300 li. The capital is 4 or 5 li in cir¬
cuit. The soil is stony, the country a succession of hills.
There are but few flowers or fruits, but plenty of beans
and corn. The climate is wintry; the manner of the
people hard and forbidding. There are some ten convents
or so, and about 200 107 priests. They all belong to the
school of the Sarvastivadas, which is a branch of the
Little Vehicle.
On the south-east we enter the great Snowy Mountains.
These mountains are high and the valleys deep; the
precipices and hollows (crevasses) are very dangerous. The
wind and snow keep on without intermission ; the ice
remains through the full summer; the snow-drifts fall
into the valleys and block the roads. The mountain spirits
and demons (demon sprites) send, in their rage, all sorts of
calamities; robbers crossing the path of travellers kill
them.108 Going with difficulty 600 li or so, we leave the
country of Tukhara, and arrive at the kingdom of Fan-
yen-na (Bamiyan).

Fan-yen-na [Bamiyan].169

This kingdom is about 2000 li from east to west, and

300 li from north to south. It is situated in the midst
Dehas. Ibn Haukal also states 168 This phrase, wei wu, may refer
that the hill-country south of Balkh to the former statement, “ that the
is called Ghaz (Ouseley, Or. Geoy., robbers kill the travellers; ” in
pp. 243, 244, '270). Darah-Gaz is which case wei wu would mean,
mentioned in Timur’s Institutes (p. “ as a profession or business ; ” re¬
59), and it was the scene of a rout ferring perhaps to the existence of
of Humayun’s little army by the a dacoit system.
Uzbeks in 1549.—Erskine’s Baber 11,3 The country of Bamiyan has
and Humaijun, vol. ii. pp. 373, 376 ; been described by Burnes and other
Yule, Jour. R. As. Soc., N.S., vol. travellers. Wood, in his journejr
vi. p. 102 ; Jour. As. Soc. Benyal, to the source of the Oxus, passed
voL xxii. p. 164. through it. It lies immediately to
167 My text gives 200 as the the north of the Hajiyak Pass.
number of the priests ; but the Wood’s Oxus (2d ed.), pp. 130, 131 ;
error is in the printing : it ought to Proc. R. Georj. Soc., vol. i. (1879),
be 300. pp. 244 If,; Baber’s Memoirs, p. 139.
VOL. I. L
50 RECORDS OF WESTERN COUNTRIES, [book I.

of the Snowy Mountains. The people inhabit towns

either in the mountains or the valleys, according to
circumstances.170 The capital leans on a steep hill,
bordering on a valley 6 or 7 li in length.171 On the
north it is backed by high precipices. It (the country)
produces spring-wheat172 and few flowers or fruits. It
is suitable for cattle, and affords pasture for many sheep
and horses. The climate is wintry, and the manners of
the people hard and uncultivated. The clothes are chiefly
made of skin and wool, which are the most suitable for the
country. The literature, customary rules, and money used
in commerce are the same as those of the Tukhara country.
Their language is a little different, but in point of per¬
sonal appearance they closely resemble each other. These
people are remarkable, among all their neighbours, for a
love of religion (a heart of pure faith); from the highest
form 'of worship to the three jewels,173 down to the worship
of the hundred (i.e., different) spirits, there is not the least
absence (decrease) of earnestness and the utmost devotion
of heart. The merchants, in arranging their prices as
they come and go, fall in with the signs afforded by the
spirits. If good, they act accordingly; if evil, they seek
to propitiate the powers.174 There are ten convents and
about 1000 priests. They belong to the Little Vehicle,
and the school of the Lokottaravfidins (Shwo-ch’uh-
shi-pu).
To the north-east of the royal city there is a mountain, on
the declivity of which is placed a stone figure of Buddha,

Grote (Hist. Greece, vol. xii. p. 271 n.) 172 The suh-mai is “ late wheat ; ”
supposes that Alexander crossed into wheat sown in the spring.
Baktria by Bamiyan : see Arrian, 17:1 Buddha, Dharma. and Sahgha.
Anab., lib. iii. c. 29, 1 ; Strabo, Gcog., 174 This sentence might be ren¬
lib. xv. c. 2, 11 ; Wilson, Ariana dered better thus : “ The merchants
Ant., pp. 179 f. ; also note 175 inf. conjecture in coming and going
170 Or, “according to the resources whether the gods and spirits (or
or strength of the place.” the heavenly spirits) afford propi¬
171 Such it appears is the mean¬ tious omens ; if the indications are
ing. The town rests or, or is sup¬ calamitous, they offer up their
ported by, a precipitous cliff, and prayers (seek religious merit).”
borders on a valley 6 or 7 li in length.
book i.] FAN-YEN-NA —BAMIYAN. 51

erect, in height 140 or 150 feet.176 Its golden hues sparkle

on every side, and its precious ornaments dazzle the eyes
by their brightness.
To the east of this spot there is a convent, which was
built by a former king of the country. To the east of the
convent there is a standing figure of S&kya Buddha, made
of metallic stone (teou-shih176), in height 100 feet. It has
been cast in different parts and joined together, and thus
placed in a completed form as it stands.
To the east of the city 12 or 13 li there is a convent,
in which there is a figure of Buddha lying in a sleeping
position, as when he attained Nirvana The figure is in
length about 1000 feet or so.177 The king of this (country),

175 These rock - hewn figures of Masson mentions five statues. See
Buddha in B&miyan have been Ritter, Die Stupa’s oder die Archi-
objects of curiosity down to the tektonischen Denkmale an der Indo-
present day. They were seen dur¬ Baktr. Konigstr. u. d. Colosse von
ing the campaign in Afghanistan Bamiyan, pp. 24 f.; Hyde, Hist. Relig.
in 1843, and doubtless remain to vet. Pei'S., p. 132 ; Burnes, Travels,
the present day. The most recent vol. i. pp. 182-188, and J. A. S. Ben.,
notice of them is in General Kaye’s vol. ii. pp. 561 f. ; Masson, ibid., vol.
paper. Proc. R. Geog. Soc., vol. i. v. pp. 707 f.; Wood’s Oxus, pp.
(1879), pp. 248, 249. He says : “ On lxvii, 125 f. ; Asiat. Res., vol. vi. pp.
the opposite side of the valley from 462-472, 495, 523-528; Bret-
the great (standing) image, about a schneider, Med. Geog., pp. 58, 193 ;
mile to the west, a stony gully leads Gladwin, Ayeen Akbery, vol. ii. p.
into the hills. A short way up this 208, vol. iii. pp. 168, 169.
there is a nearly insulated rock, on 17li This teou-shih is described
the flat summit of which there is in by Medhurst (sub voc.) as “a kind of
relief a recumbent figure, bearing a stone resembling metal. The Chi¬
rude resemblance to a huge lizard,” nese call it the finest kind of native
which figure the people now call copper. It is found in the Po-sze
Azhdaha, or the dragon slain by a country (Persia) and resembles gold.
Muhammadan plr (see also ib., p. On the application of fire it assumes
338). Hyde, quoting Masalik Ma- a red colour, and does not turn
mftlik and the Farhang-i-Jahdngiri black. When mercury falls to the
of Ibn Fakred-dln Angju, says the ground this substance will attract
two larger statues are 50 cubits high, it.” But from the statement that
one called Surkh-but (red image) and each part of this figure was cast
the other Khink-but (grey image), separately, it is plain that it was
and at some distance is a smaller made of metal, probably brass or
one “in forrnae vetulae,” called bronze. Julien translates it by lai-
Nesr. The Atn-i-Akbart says the ton, brass.
larger of the two is 80 ells (cubits ?) 177 If this sleeping figure of Bud¬
and the lesser 50 in height; Bur- dha was lying within the building,
nes’s estimate is 120 and 70 feet. it is unreasonable to suppose it could
Wilford gives a tolerably minute be 1 ooo feet in length. The sleeping
account of Bamiyan and these figures. figures of Buddha at Moulmein, I
52 RECORDS OF WESTERN COUNTRIES, [book i.

every time he. assembles the great congregation of the

Wu-che (MSlcsha) having sacrificed all his possessions,
from his wife and children down to his country's treasures,
gives in addition his own body ; then his ministers and
the lower order of officers prevail on the priests to barter
back these possessions ; and in these matters most of their
time is taken up.179
To the south-west of the convent of the sleeping figure
(of Buddha), going 200 li or so, passing the great Snowy
Mountains on the east, there is a little watercourse (or
valley), which is moist with (the overflowings of) standing
springs, bright as mirrors ; the herbage here is green and
bright.180 There is a sahghdrdma here with a tooth
of Buddha, also the tooth of a Pratyeka181 Buddha,
who lived at the beginning of the Kalpa, which is in
length about five inches, and in breadth somewhat less
than four inches. Again, there is the tooth of a golden-
wheel king,182 in length three inches, and in surface (breadth)
two inches. There is also the iron begging-dish of Sana-
kavasa,183 a great Arhat, which is capable of holding eight
or nine slang (pints). These three sacred objects, be¬

am told by a friend who visited the 179 In such matters as these there
caves there and measured the figures, is most concern shown.
were 60 yards in length. The figures 180 Ts'ung, a light green.
of Buddha entering Nirv&na in the 181 _a_ Pratyeka Buddha is one
Sinhalese temples are often very who has attained enlightenment,
large. One in Cave xxvi. at Ajantd that is, become a Buddha, but for
is fully 23 feet in length. See Fer- himself alone.
gusson and Burgess, Cave Temples, p. 182 That is, a monarch of the four
344 ; and note 175 supra. The text dvtpas or suvarnachah'avartin.
of Hiuen Tsiang is probably corrupt 183 Sanakav&sa, or Sauavasika, ac¬
in this passage. cording to some Northern accounts,
178 The Mbkslia Mahdparishad ; a was the fourth patriarch or president
meeting, as it seems, held every five of the Buddhist community (Fo-sho-
years for the benefit of the priests liing-tsan-kiny, xiv.) Other authori¬
(Buddhist community). On these ties speak of him as the third patri¬
occasions there were recitations of arch. See Eitel, Handbook, sub
the law, and offerings were made to voc. ; Remusat, Mel. Asiat., tom. i.
the priesthood. These assemblies p. 118; Neumann, Zcitschr. f. d.
were generally made on some favou¬ Kunde d. Morg., vol. iii. p. 124;
rite mountain. It was also called Edkins, Clan. Buddhism, pp. 66-69 ;
Paiichavarshikd parishad. See Ab¬ Lassen, Ind. Alterthums. (2d edit.),
stract of Four Lectures, p. 170; and vol. ii. p. 1201. He lived Ioo years
note 66 supra. after Buddha.
BOOK I.] FA N- YEN-NA-BA MIYA N. 53

queathed by the holy personages referred to, are all con¬

tained in a yellow-golden sealed case. Again, there is here
the Saiighdti robe, in nine pieces184 of Sanakavasa; the
colour is a deep red {rose-red); it is made of the bark (jpeel)
of the She-no-kia plant.185 Sanakavasa was the disciple of
Ananda.186 In a former existence he had given the priests
garments made of the kanaka plant {fibre), on the conclu¬
sion of the rainy season.187 By the force of this meritorious
action during 500 successive births he wore only this {kind
of) garment, and at his last birth he was born with it. As his
body increased so his robe grew larger, until the time when
he was converted by Ananda and left his home (i.e., be¬
came an ascetic). Then his robe changed into a religious
garment;188 and when he was fully ordained it again changed
into a Sanghdti, composed of nine pieces. When he was
about to arrive at Nirvdna he entered into the condition
of Samddhi, bordering on complete extinction, and by the
force of his vow in attaining wisdom {he arrived at the
knowledge)189 that this kashaya garment would last till the
bequeathed law {testament) of Sakya {was established), and
after the destruction of this law then his garment also
would perish. At the present time it is a little fading, for
faith also is small at this time!
Going eastward from this, we enter the defiles of the
Snowy Mountains, cross over the black ridge (Siah Koh),
and arrive at the country of Kia-pi-shi.

184 I.e., composed of nine parts talia, pp. 46, 47), in a.b. 124 ; conf.
sewn together. Biihler, Ind. Ant., vol. vii. p. 150.
186 The S'anaka plant, a kind of 187 “ At the conclusion of the re¬
hemp called the Bengal tan. tirement during the rainy season.”
186 The ordinary succession of the It was customary for the priests to
patriarchs is, after Buddha, (i) Kas- retire into a fixed residence during
yapa, (2) Ananda, (3) Madhyantika, the three months of the rainy season.
(4) Sanakavasa. The last named is When the retirement broke up [lciai
sometimes identified with Yasa, the nyan kujih) robes and other presents
son of Kana, who was one of the were given to the priests.
chief leaders in the second council 188 I.e., a vestment worn by the
100 years after Buddha. He may religious.
be the same as Sonaka in the Sou¬ 189 Or “ he secured the privilege,
thern records, who died, according by the earnestness of his vow, that
to Rhys Davids (Nvmismata Orien- his robe,” &r.
54 RECORDS OF WESTERN COUNTRIES, [book h

Kja-pi-shi [Kapi6a].

This country 190 is 4000 li or so in circuit. On the north

it abuts on the Snowy Mountains, and on three sides it
borders on the “black ridge” (the Hindu Kush). The
capital of the country is 10 li or so in circuit. It produces
cereals of all sorts, and many kinds of fruit-trees. The
shen horses are bred here, and there is also the scent
(scented root) called Yu-kin.wl Here also are found
objects of merchandise from all parts. The climate is cold
and windy. The people are cruel and fierce ; their language
is coarse and rude; their marriage rites a mere inter¬
mingling of the sexes. Their literature is like that of the
Tukhara country, but the customs, common language,
and rules of behaviour are somewhat different. Tor
clothing they use hair garments (wool); their garments
are trimmed with fur. In commerce they use gold and
silver coins, and also little copper coins, which in appear¬
ance and stamp192 differ from those of other countries.
The king is a Kshattriya by caste. He is of a shrewd

190 Kapi4a is the Kairlaa (or Kti- longs to the natural order of Zingib-
Tiaa) of Ptolemy (Geog., lib. vi. c. 18, eracece; the different species are
4), and the Capissa of Pliny (H. N., stemless plants with tuberous roots.
lib. vi. c. 23, 25), the capital of a The scented species referred to in
district called Capissene. It is per¬ the text is probably the Curcuma
haps also the Oaphusa of Solinus zedoaria, or broad-leaved turmeric.
(Polyh., c. 54). See Lassen’s dis¬ The tubers are aromatic, and when
cussion, IncL. Alterth., vol. iii. pp. ground the powder is used not only
135, 591, 879-889. Ptolemy placed as a stimulating condiment in curry
it 155 miles N. 15°E. from Ka/3oiipa powders, &c., but as a perfume. In
or Kabul, the K&pdl or Kavul of Sanskrit it is called haridrd, with
the Bundahis ; but this distance is forty-six synonyms.
far too great. Julien supposes the 192 The original, lcwei keu mu yang,
district to have occupied the Panj- has, I suspect, the meaning of
shir and Tagad valleys in the north “ stamp and inscription ; ” literally
border of Kohistan, and that the it would mean the pattern or fashion
capital may have been either in the (mu yang) of the compass and square
valley of the Nijrao or of the Tagad. (kwei keu), or the circular and square
Conf. Baber’s Mem.., pp. 144 f. ; part are different, &c. But the ex¬
Masson, Narrative of Jour., vol. iii. pression may also simply mean,
p-168 ; Wilson, Ariana Ant., p. 117 ; “the size and form.’’ It possibly
P&nini has Kapisl (iv. 2, 99). refers to the copper coins of Kanishka
191 Curcuma (Jul.) The Curcuma be¬ or Kanerki.
BOOK I.] KIA -PI-SHI—KA PISA. 55

character (nature,),198 and being brave and determined, he

has brought into subjection the neighbouring countries,
some ten of which he rules. He cherishes his people194
with affection, and reverences much the three precious
objects of worship. Every year195 he makes a silver
figure of Buddha eighteen feet high, and at the same time
he convokes an assembly called the Mdksha Mahdparishad
when he gives alms to the poor and wretched, and relieves
the bereaved (widows and bereaved).
There are about ioo convents in this country and
some 6ooo priests. They mostly study the rules of the
Great Vehicle. The stupas and sanghdrdmas are of an
imposing height, and are built on high level spots, from
which they may be seen on every side, shining in their
grandeur (parity).196 There are some ten temples of the
Devas, and iooo or so of heretics (different ways of
religion); there are naked ascetics, and others who cover
themselves with ashes, and some who make chaplets of
bones, which they wear as crowns on their heads.197
To the east of the capital198 3 or 4 li, at the foot of a
193 This passage may also be ren¬ ture, a paper read by W. Simpson
dered : “ He is distinguished for before the Royal Institute of British
wisdom and tact ; he is by nature Architects, 12th January 1S80).
brave and determined,” &c. Hwui- We may gather from the connection
lih uses the expression ming lioh, of stUpa and sahghdrdma in the
instead of chi lioh ; eyidently allud¬ text, that Hiuen Tsiang alludes to
ing to his tact or shrewdness, by the stApa with its vihdra.
which he had brought the neigh¬ 197 The three sects here enume¬
bouring countries into his power. rated are known as (l) the Nir-
194 » The hundred families.” granthas or Digainbara Jainas ; (2)
195 The expression sui certainly Pasupatas ; and (3) Kapaladharinas.
means “ a year ” or “ yearly ; ” but 198 There is some difficulty in
it may also have the sense of “ peri¬ fixing the name and site of the
odically.” This would suit the con¬ capital of Kapisa. General Cun¬
text perhaps better, as the “ great ningham identifies it with Opian
assemblies” were usually convoked (Anc. Geog. of India, p. 19). His
“every five years.” opinion is based on a statement I
198 It seems that the passage re¬ have not been able to verify, viz.,
quires some such rendering as this. that on leaving Bamiyan, Hiuen
The symbol ch’hang indicates “ a Tsiang travelled 600 li in an easterly
high level spot, from which there is direction over “ snowy mountains
a good prospect ” (Medhurst). Mr. and black hills ” to the capital of
Simpson’s account of the stdpas in Kia-pi-shi. lean find no distance
the Jellalabad valley would favour given either in the Si-yu-ki or by
this translation (Buddhist Architec¬ Hwui-lih. From Bamiyan south-
56 RECORDS OF WESTERN COUNTRIES, [book i.

mountain in the north, is a great sangh&rdma with 300

or so priests in it. These belong to the Little Vehicle
and adopt its teaching.199
According to tradition, Kanishka Raja of Gand¬
hara200 in old days having subdued all the neighbouring
provinces and brought into obedience people of distant
countries, he governed by his army a wide territory, even
to the east of the T’sung-ling mountains. Then the

east to the “ humid valley ” is 200 mean Kanishka of Gandhara, the

li. After this the account simply use of Chandana for gandha being
says : “ Going in an easterly direc-, common. The mountains of G&n-
tion, &c., we come to Kia-pi-shi. dhara are often explained as the
Nor can I find any corroboration of “ perfume mountains,” as though
the statement that “ on leaving the from gandha. But in an old Bud¬
capital of Kapisene, Hiuen Tsiang dhist map in my possession the
was accompanied by the king as far Gandhara mountains are called the
as the town of Kiu-lu-sa-pang, a earth-holding (ti chi), as though gan
distance of one yojana to the north¬ were from an old root, ydv or 777V,
east ” (op. cit., p. 20). Hwui-lih and dhri, to hold. Kanishka was
indeed states (i. 266) that the king king of the Yuei'-chi, and the rise of
of Kapisa accompanied the pilgrim his dynasty is placed by Chinese
6 li from the frontiers of his kingdom; authors in the first century b.c. On
but that gives us no clue to the his coins he is styled in the corrupt
name or site of the capital. V. St. Greek legends Kavripia Kopavo, and
Martin makes Opiiln the capital of in the Baktrian-Bali legends and
Fo-li-shi-sa-t’ang-na (Mem., tom. ii. Manikyala inscription he is called
p. 190). Hiuen Tsiang does not Kanishka the Kushana, or “ of the
give the name of the chief city, but Gushana family,” connecting him
he places it 600 li to the west of with the tribe called by the Chinese
Lan-po (Lamghan), which again is Kwel-shwang. Korano and Kush¬
100 li to the north-west of Na-kie- ana are only different forms of the
lo-ho (Nagarahara). Supposing the same word. Prinsep, Essays, vol. i.
si„e of Nagarahara to be at the pp. 145 f. ; Lassen, hid. Alt., vol. ii.
point of junction of the Kabul river pp. 806 f.; J. A s. S. Ben., vol. xxxii.
with the Surkhar or Surkh-rud, we pp. 144 f. ; Arch. Sur. W. Ind. Hep.,
should have to place the capital of vol. ii. p. 50; Num. Chron., N.S.,
Kapisa on the declivity of the vol. xiv. pp. 161 f. The date of
Hindu Kush, not far from the little Kanishka is yet undetermined. Ac¬
town of Ghorband, or perhaps near cording to Lassen (Ind. Alt., vol. ii.
Kush3.n, 10 miles west of Opian. [2d ed.] pp. 766, 768), he lived be
199 I find in Julien’s translation tween A.D. 10 and a.D. 40. The
that this sanghdrdma was called Northern Buddhists place him (as we
Jin-kia-lan (the humane1 sanghS- shall see farther on) 400 years after
rama, or, of “the man”). It is the Nirvana. But as Hiuen Tsiang
wanting in my text. India Office, places Asoka only 160 years after
No. 1503. Buddha, the error appears to be
,?00 Kanishka-raja, of Gandhara. in the date of the Nirvana; and
He is often called in Chinese Bud¬ thus Kanishka was really about 300
dhist books '‘theChandan Kanika” years after Asoka. Recent writers
(see Fo-sho-king-t’san-king, pages argue that Kanishka lived in the
xxviii., xxix.) This may simply latter part of the first century, and
BOOK I.] K1A PI-SHI-KA PISA. 57

tribes who occupy the territory to the west of the river,201

fearing the power of his arms, sent hostages to him.
Kanishka-raja having received the hostages,202 treated
them with singular attention, and ordered for them
separate establishments for the cold and hot weather;
during the cold they resided in India and its different
parts, in the summer they came back to Kapisa, in
the autumn and spring they remained in the kingdom
of Gandh&ra; and so he founded sanghdramas for the
hostages according to the three seasons. This convent
(of which ive are now speaking) is the one they occupied
during the summer, and it was built for that purpose.203
that the Saka era (a.D. 78) originated there was only one hostage, and he
with his reign. See Biihler, hid. was a son of the Emperor of China.
Ant., vol. vi. pp. 149 ff. ; vol. vii. There is a curious story found
pp. 141 ff. ; Oldenberg, ib., vol. x. pp. among the sermons of Asvaghosha—
213!!. ; Fergusson, Jour. R. As. Soc., who was contemporary with Kan-
N.S., vol. xii. pp. 261 If.; Max Mul¬ ishka—of a son of the Emperor of
ler, India, p. 293. R. Davids has China coming to India to seek a
come to the conclusion that the cure for his blindness. He dwelt
Nirvana is within a few years of in a monastery in which there was
412 B.c. (Numismata Oriental., part a great preacher. On a certain oc¬
vi. p. 56). If this could be estab¬ casion he preached so eloquently
lished, it would accord pretty well that the entire congregation was
with the Northern legend referred moved to tears. Some of these
to, and the date of Kanishka’s tears were applied to the eyes of
power might have been, as Las¬ the blind prince, and he recovered
sen supposes, between 10 A.D. and (Sermon 54). There was plainly an
40 A.D intercourse kept up between China,
-01 The district to th,e west of the or the eastern frontiers of China,
river, i.e., the Yellow River, were and North India from an early
the people of the Tangut empire. period.
(For an explanation of the word 203 The name of this convent is
Tangut, and other particulars, see given by Hwui-lih (K. ii. fol. 10 a)
Yule, Marco Polo, vol. i. p.209 ; Bret- as Sha-lo-kia, which is restored by
bchneider, Med. Geog., p. 123). In Julien (t. ii. p. 503) doubtfully to
my copy there is no mention made Sharaka. Dr. Eitel (Handbook sub
of “dependent princes’’ (Julien in voc.) has followed him in this resto¬
loc.); the expression is “ fan wei," ration. It seems to be referred to
which I take to be equivalent to by I-Tsing in his account of the
“ the associated tribes.” The word travels of Hwui-lun [Jour. R. A.5.
fan is used for the Tibetans. Soc., N.S., vol. xiii. p. 570). I am
This would explain Yule’s remark of opinion that Sha-lo-kia ought to
(op. cit., p. 209) that “the word be restored to Serika, and that it
Tanggod (Tangut) is properly a was so called because it was built
Mongol plural designating certain for the Chinese hostages or hostage.
tribes of Tibetan blood.” This name for China (Serika) indeed
202 In Hwui-lih’s account ( Vie de is not known in Chinese literature ;
Hiouen Timing, p. 72), we are told but it is plain that this establish-
58 RECORDS OF WESTERN COUNTRIES, [book l

Hence the pictures of these hostages on the walls; their

features, and clothing, and ornaments are like the people
of Eastern Hia (China).204 Afterwards, when they were
permitted to return to their own country, they were
remembered in their old abode,205 and notwithstanding
the intervening mountains and rivers, they were without
cessation reverenced with offerings, so that down to the
present time the congregation of priests on each rainy
season 206 {frequent this spot); and on the breaking up of
the fast they convene an assembly and pray for the
happiness of the hostages,—a pious custom still existing.
To the south of the eastern door of the hall of Buddha

ment was not only very rich, but Bretschneider, Notes, Med. Geog., &c.,
also provided with celebrated mural p. 35, n. 81.
paintings. I have already called 205 So I understand the passage.
attention (Abstract, &c., p. 136 n.), It is not that the hostages remem¬
to the way in which artists from bered their old abode, but that the
Baktria were employed to paint the memory of the hostages remained
Buddhist vih&ras at an early date, with the priests of the Sha-lo-
but more particularly, as it would kia convent. Hence, after the
seem, during the time of Kanishka ; summer rest was over, the priests
for Asvaghosha, who relates the used to hold a special assembly in
story referred to, was a follower of order to invoke a blessing on their
Kanishka. Nothing would be more memory. M. Julien has translated
natural than that an artist or artists it so in the Life of Hiouen Thsang,
from Baktria should speak of this p. 72, but in this passage he has in¬
vihara as the Serika vih&ra; the verted the sense.
common term for China being 206 The rainy season (varsha), as
Sypitcy (Ptol., vi. 1$, 1, 3, 4, 6, &c.; is well known, was observed by the
Pliny, H. N., lib. vi. c. 20, 5). This Buddhists as a period of retreat, not
conjecture is confirmed by the trans¬ in the sense of fasting, or, as it ha3
lation of the term Sha-lo-kia given been translated, Lent, but for the
by Hiuen Tsiang. It is not given purpose of shelter, and also, as
indeed in my copy, but in the stated in the Vinaya, to avoid
original used by M. Julien the con¬ trampling down the young herbage.
vent is called “ the Sangharftma of After the three months’ rest, of
men ” (jinikia-lari). This is restored which there were two kinds,—viz.,
by Julien doubtfully to Narasangh- either the first three months, i.e.,
&r£tma (p. 42). But this (naro.) is beginning at the appointed time,
an epithet of the king of China, and continuing for three consecu¬
according to Arabian travellers (vid. tive months, or else the second
supra, p. 14, n. 41). It seems, there¬ three months, that is, when through
fore, probable that this Sahgh&rama inability to begin at the appointed
was originally called after the king’s time the retreat was entered on a
son by the Baktrian term, Serika. month later, and therefore lasted a
204 The Eastern Hia people, i.e., month later,^the retreat was broken
the Chinese, in distinction from the up, and presents, &c., were m.vde to
Western Hia, i.e., the Tanguts. the congregation.
BOOK I.] KIA PI-SHI—KA PISA. 59

belonging to this saiighdrdma there is a figure of the

Great Spirit King; 207 beneath his right foot they have
hollowed the earth for concealing treasures therein. This
is the treasury place of the hostages, therefore we find this
inscription, “ When the saiighdrdma decays let men take
(of the treasure) and repair it.” Not long ago there was a
petty (frontier) king of a covetous mind and of a wicked
and cruel disposition ; hearing of the quantity of jewels
and precious substances concealed in this convent, he
drove away the priests and began digging for therm The
King of the Spirits had on his head the figure of a parrot,
which now began to flap its wings and to utter screams.
The earth shook and quaked, the king and. his army were
thrown down prostrate on the ground; after a while, arising
from the earth, he confessed his fault and returned.
Above a mountain pass 208 to the north of this convent
there are several stone chambers ; it was in these the
hostages practised religious meditation. In these recesses
many and various gems ('precious things) are concealed;
on the side there is an inscription that the Yakshas (Yo-cha)
guard and defend the places (precincts). If any one wishes
to enter and rob the treasures, the Yakshas by spiritual

207 This great spirit-raja is the thern mountain detached from the
same as Vaisravana, “the cele¬ Paghman range, and a pass between
brated ” (7repuc\vT0s). He is called it and the main line of hills. Just
Mahakala, “ the great black one ; ” beyond this pass we find Charikar,
in Japan he is still called Dai close to Opian. If we may rely on
Gakf, “the great black,” and is these coincidences, the capital of
generally figured as an old man of Kapisa would be to the west of this
dwarfish size, with a sack on his pass about a mile, whilst Chitrikar
back. I have often myself examined would derive its name from tjie Sha-
the figure on the hearths of the lo-kia monastery. The text, it must
kitchens at Hakodate. He is in be noticed, does not require the
one sense the same as Kuvera. mountain pass to be distinct from
For further remarks on this point the northern mountain, at the base
see Academy, July 3, 1880; Indian of which the convent was built, but
Antiquary, vol. ix. p. 203. it means that the chambers were
208 The convent was three or four excavated on the northern scarp of
li to the east of the capital, and at the pass. The context, moreover,
the foot of a northern mountain, requires this. For some interesting
which mountain formed one side of notices respecting the Buddhist
a pass. In General Cunningham’s caves of Afghanistan, see Jour. Roy.
map referred to, there is such a nor¬ As. Soc., N.S., vol. xiv. pp. 319 £E.
6o RECORDS OF WESTERN COUNTRIES, [book i.

transformation appear in different forms, sometimes as lions,

sometimes as snakes, and as savage beasts and poisonous
reptiles; under various appearances they exhibit their
rage. So no one dares to attempt to take the treasures.
At 2 or 3 li to the west of the stone chambers, above a
great mountain pass,209 there is a figure of Kwan-tsz’-
tsai Bodhisattva ;210 those who with sincere faith desire
(vow or ’pray) to see him, to them the B6dhisattva appears
coming forth from the image, his body of marvellous
beauty, and be gives rest and reassurance to the travellers.
Thirty li or so to the south-east of the capital we arrive
at the convent of Rahula (Ho-lo-hu-lo) ; by its side is a
stupa about 100 feet in height. On sacred days (fast days)
this building reflects a brilliant light. Above the cupola,211
from between the interstices of the stone, there exudes a
black scented oil, whilst in the quiet night may be heard
the sounds of music. According to tradition, this stlXpa was
formerly built by Rahula, a great minister of this country.
Having completed this work of merit (religious work), he
saw in a night-dream a man who said to him, “ This st'dpa
you have built has no sacred relic (she-li) in it as yet;
to-morrow, when they come to offer, you. must make your
request to the king” (for the offering brought).

209 The meaning is, above a high Tram. Roy. As. Soc., vol. ii. pp. 233,
mountain - side, i.c., as it seems, 239, 247, 253; Jour. Roy. As. Soc.,
above a high peak, which would form N.S., vol. ii. pp. 136 tf„ 411 ff. •
the beginning of the pass »n the Vassilief, Le Bouddh., pp. 125, 175,
western side. 178, 186, 197 ; Ind. Antiquary, vol.
210 Kwan-tsz’-tsai or Avalokites- viii. pp. 249-253; Burgess, Cave
vara, “ the god that looks down ” Temples, pp. 357, &c. ; Arch. Sur.
He is best known in Nepal as Pad- Reports, W. India, vol. iii. pp. 75,
mapani ; in Tibet he is called sPyan- 76; vol. v. pp. 11, 14. He is gene¬
ras gzigs-dvang-phyug (pron. Chen- rally described as “ the god of
resi-vanchug); in China, as Kwan- mercy,” because he hears the cries
yin; and in Japan as Kuan-non. In of men. Probably a relic or revival
Sanskrit he is also known as Karu- of the old worship of hill-gods.
narnava, Abhayamdada (“ the re¬ Hence his figure placed on this
mover of fear”), Abhyutgataraja mountain-top.
(“ the great august king ”), &c. See 211 Above “the covering shaped
Burnouf, Int. a I’Hisl. d. Budd. Ind., liked a patra,” i.e., the cupola or
2d ed.), pp. 92, 101, 197-202, 557— dome.
559; Lotus, pp. 261 ff.,301, 352, 428
BOOK I.] KIA -PI-SHI—KA PISA. 61

On the morrow, entering the royal court, he pressed his

claim (or he advanced and requested), and said: “ Your
unworthy subject ventures to make a request.” The king
replied: “And what does my lord require?” Answering,
he said, “ That your majesty would be pleased to favour
me by conferring on me the first212 offering made this day.”
The king replied: “ I consent.”
Rahula on this went forth and stood at the palace gate.
Looking at all who came towards the spot, suddenly he
beheld a man holding in his hand a relic casket (pitcher).
The great minister said, “What is your will? what have
you to offer ? ” He replied, “ Some relics of Buddha.” The
minister answered, “ I will protect them for you. I will
first go and tell the king.” Rahula, fearing lest the king
O O ' o o

on account of the great value of the relics should repent

him of his former promise, went quickly to the sanglidr&ma
and mounted the stupa ; by the power of his great faith,
the stone cupola opened itself, and then he placed the
relics therein. This being done, he was quickly coming
out when he caught the hem of his garment in the stone.213
The king sent to pursue him, but by the time the messen¬
gers arrived at the stiXpa, the stones had closed over him;
and this is the reason why a black oily substance exudes
from the crevices of the building.
To the south214 of the city 40 li or so, we come to the
town of Si-pi-to-fa-la-sse (Svetavaras).215 In the case

212 So it appears to me the passage Sphltavaras doubtfully. V. de St.

should be translated, “ the first Martin (Memoire, &c., p. 300) suggests
offering.” Julien renders it as if Svetavaras. As this seems to be more
there were only a single offering. in agreement with the Japanese
213 That is, he caught his garment equivalents in my text, I have
in the stone of the inner portion of adopted it. The situation or name
the stApa before he could escape to of this city is unknown. General
the exterior. The relic casket, as is Cunningham suggests Saptavarsha
well known, is placed in a chamber or Sattavasa, and connects with this
in the upper-middle part of the cu¬ name, “ the Thatagush of the in¬
pola or dome. scriptions of Darius, who are the
214 This bearing is given in my Sattagudaiof Herodotus” (Anc. Geoy.,
text; it seems to be wanting in Ju- p. 26). If we suppose the Chehel
lien’s. Dukhtaran peak to be the same
515 Jnlien restores this name to as the mountain called O-lu-no
62 RECORDS OF WESTERN COUNTRIES, [book r.

of earthquakes, and even when the tops of the mountains

fall, there is no commotion around this city.
Thirty li or so to the south of the town of Si-po-to-fa-la-
sse we come to a mountain called ’ 0-1 u-n o (Aruna) 216 The
crags and precipices of this mountain are of a vast height,
its caverns and valleys are dark and deep. Each year the
peak increases in height several hundred feet, until it ap¬
proaches the height of Mount Tsu-na-hi-lo (Sunagir) 217
in the kingdom of Tsu-ku-cha (Tsaukftta);218 then when
it thus faces it, suddenly it falls down again. I have
heard this story in neighbouring countries. When first
the heavenly spirit Sun a came from far to this mountain
desiring to rest, the spirit of the mountain, affrighted, shook
the surrounding valleys. The heavenly spirit said, “ Be¬
cause you have no wish to entertain me, therefore this
tumult and confusion; if you had but entertained me
for a little while, I should have conferred on you great
riches and treasure; but now I go to Tsu-ku-cha to the
mountain Tsu-na-hi-lo, and 1 will visit it every year. On
these occasions, when the king and his ministers offer me
their tribute, then you shall stand face to face with me.”
Therefore Mount ’O-lu-no having increased to the height
(aforesaid), suddenly falls down again at the top.
About 200 li to the north-west of the royal city we
come to a great snowy mountain, on the summit of which

(about to be noticed), then measur¬ Aruna, “ the red.” The symbol no,
ing north about six miles, we should however, is especially referred to in
come to Begram ; from this, eight a note as being equal in sound to
miles north—according to our text n{oo)+{k)o, ie., no.
—would take us up the Panjshir 217 The symbols Tsu-na-hi-lo would
river, and not to the capital. There give Sunahir. The Japanese pho¬
is no bearing given in the French netic equivalent for hi is given as ki
translation, and it is possible that or gi, which (if correct) gives us
the symbol for south in our text has Sunagir. Julien suggests Kshuiiahila.
been interpolated. From Hiuen 218 The kingdom of Tsaukuta ap¬
Tsiang’s remark “that the city of pears, from the return journey, to be
Svetavaras could not be destroyed,” the same as Sewistan. The high
we may perhaps identify it with the mountain of Tukatu may perhaps
Tetragonis of Pliny, Hist. Nat., lib. represent the Tsu-na-hi-lo of the
vi. c. 25. text. Lassen, Ind. Alt., vol. iii. p.
216 ’O-lu-no may bo restored to 884.
BOOK i.] KIA-PI-SHI—KA PISA. 63

is a lake. Here whoever asks for rain or prays for fine

weather, according to his request so he receives.
Tradition says in old time there was an Arhat (Lo-han)
belonging to Gandhara (Kien-t’o-lo) who constantly re¬
ceived the religious offerings of the Naga king of this lake.
On the arrival of the time for the mid-day meal, by his
spiritual power he rose with the mat on which he sat into
the air, and went (to the place where the Naga dwelt). His
attendant, a ^ramanera(novice), secretly catching hold of the
under part of the mat, when the time came for the Arhat to
go, was transported in a moment with him (to the palace of
the Naga). On arriving at the palace, the Hag a saw the
Srantanera. The Naga-raja asking them to partake of his
hospitality, he provided the Arhat with “immortal food,”
but gave to the Sramanera food used by men. The Arhat
having finished his meal, began then to preach for the good
of the Nftga, whilst he desired the Sramanera, as was his
custom, to wash out his alms-bowl. Now the bowl hap¬
pened to have in it some fragments of (the heavenly)
food. Startled at the fragrance of this food,219 forthwith
there arose in him an evil determination (vow). Irritated
with his master, and hating the Naga, he uttered the
prayer (vow) that the force of all his religious merit might
now be brought into operation with a view to deprive the
N&ga of life, and, “May I,” he said, “myself become a
Naga-king.”
No sooner had the &r&manera made this vow than the
Naga perceived his head to be in pain.
The Arhat having finished his preaching concerning the
duty of repentance, the N&ga-r&ja confessed his sins, con¬
demning himself. But the Sr&manera still cherishing
hatred in his heart, confessed not. And now havincr
returned to the saiiglidrdma, in very truth the prayer he
had put up in consequence of the power of his religious
merit was accomplished, and that very night he died and

219 That is, startled to find from different from that which he had re-
the fragrance that this food was ceived.
64 RECORDS OF WESTERN COUNTRIES, [cook i.

became a Naga-raja. Then filled with rage, he entered

the lake and killed the other Naga king, and took pos¬
session of his palace; moreover, he attached to himself
the whole fraternity of his class (i.e., all the Nagas ) to
enable him to cany out his original purpose. Then
fiercely raising the winds and tempests, he rooted up the
trees and aimed at the destruction of the convent.
At this time Kanishka-raja, surprised at the ravages,
inquired of the Arhat as to the cause, on which he told
the whole circumstance. The king therefore, for the sake
of the Naga,220 founded a saiiglidrdma at the foot of the
Snowy Mountains, and raised a stdpa about ioo feet in
height. The Naga, cherishing his former hatred, raised
the wind and rain. The king persevering in his purpose
of charity, the Naga redoubled his fury (angry poison),
and became exceedingly fierce. Six times he destroyed
the sanghdrama and the sttipa, and on the seventh occa¬
sion Kanishka, confused by his failure, determined to fill
the Naga’s lake and overthrow his palace. He came there¬
fore with his soldiers to the foot of the Snowy Mountains.
Then the Naga-raja, being terrified and shaken with appre¬
hension, changed himself into an aged Brahman, and bow¬
ing down before the king’s elephant, he remonstrated with
the king, and said, “ Maharaja, because of your accumu¬
lated merit in former births, you have now been born a
king of men, and you have no wish which is not gratified.
Why then to-day are you seeking a quarrel with a Naga ?
Nagas are only brutish creatures. Nevertheless amongst
lower creatures221 the Naga possesses great power, which
cannot be resisted. He rides on the clouds, drives the
winds, passes through space, and glides over the waters;
no human power can conquer him.222 Why then is the
king’s heart so angry ? You have now raised the army

220 That is (as it seems), for the (jdti). The three evil ways are birth
sake of the Naga who was dead. as a beast, as a preta, or a demon.
221 Among the lower creatures be- 222 Or, “ it is no human power
longing to an evil class ; referring which restrains him.”
to the evil wavs or modes of birth
BOOK I.] KIA -PI-SHI—K APIS A. 65

of your country to fight with a single dragon; if you con¬

quer, your renown will not spread very far; 223 but if you
are conquered, then you will suffer the humiliation of de¬
feat. Let me advise the king to withdraw his troops.”
The king Kanishka hesitating to comply, the dragon
returned to his lake. His voice, like the thunderclap, shook
the earth, and the fierce winds tore up the trees, whilst
stones and sand pelted down like rain; the sombre clouds
obscured the air, so that the army and the horses were filled
with terror. The king then paid his adoration to the Three
Precious ones, and sought their help, saying, “ My abound¬
ing merit during former births has brought about my state
as king of men. By my power I have restrained the strong
and conquered the world (Jambudvipa). But now (as it
appears), by the onslaught of a dragon-beast overcome, this,
verily, is proof of my poor merit! Let the full power of
all my merit now appear! ”
Then from both his shoulders there arose a great flame
and smoke.224 The dragon fled, the winds hushed, the
mists were melted, and the clouds were scattered. Then
the king commanded each man of his army to take a stone
and thus to fill up the dragon lake.
Again the dragon king changed himself into a Brahman,
and asked the king once more, “ I am the N&ga king of
yonder lake. Affrighted by your power, I tender my
submission. Would that the king in pity might forgive
my former faults ! The king indeed loves to defend and
cherish all animated beings, why then alone against
me is he incensed ? If the king kill me, then we both
shall fall into an * evil way ’—the king, for killing ; I, for
cherishing an angry mind. Deeds and their consequences

223 Or, “an acknowledged - afar coins. We may compare with these
renown ; ” or it may be, as in Julien’s flames the two ravens that sit on the
translation, “the renown of one who shoulders of OSinn, and also “the
conquers the distant; ” this, how- echo of heathen thought ” which
ever, appears strained. makes the dove sit on Christ’s
224 A great smoke - brightness, shoulder at his baptism (Grimm’s
The flames on the shoulders are ob- Teutonic Mytlioloijij, by Stallybrass,
servable on some of the Kanerki vol. i. p. 148).
VOL. I. E
66 RECORDS OF WESTERN COUNTRIES, [book i.

will be plainly manifested when the good and evil are

brought to light.”
The king then agreed with the N&ga that if hereafter
he should again be rebellious there should be no forgive¬
ness. The Naga said, “ Because of my evil deeds I have
received a dragon form. The nature of N&gas is fierce
and wicked, so that they are unable to control themselves;
if by chance an angry heart rises in me, it will be from
forgetfulness of our present compact. The king may now
build the sangharama once more; I will not venture to
destroy it again. Each day let the king send a man to
observe the mountain top; if it is black with clouds, then
let him sound the ghantd (drum or cymbal) loudly; when
I hear the sound of it, my evil purpose will subside.”
Forthwith the king renewed his work in raising the
sangharama and stdpa. People look out for the clouds
and mists on the mountain top down to the present day.
Tradition says that in this stdpa there is a considerable
quantity (a pint, dr shing) of relics 225 of Tathagata, con¬
sisting of his bones and flesh, and that wonderful miracles
are wrought thereby, which it would be difficult to name
separately. At one time, from within the stdpa there
arose suddenly a smoke, which was quickly followed by a
fierce flame of fire. On this occasion the people said the
stdpa was consumed. They gazed for a long time till the
fire was expended and the smoke disappeared, when they
beheld a &arira like a white pearl gem,226 which moved
with a circular motion round the surmounting pole of the
stdpa;' it then separated itself and ascended up on high
to the region of the clouds, and after scintillating there
awhile, again descended with a circular motion.227

225 The words rendered “relics,” these two words that occurs in the
&c., are in the original “ bone and text, connected with chu, a pearl. I
flesh .iariras; ” that is, “ bone and have therefore translated chu-fan by
flesh remains,” or body-relics. pearl-gem.
228 The symbol for “ gem ” is of 227 This account probably refers to
uncertain meaning. There is a pre- some electrical phenomenon. The
cious gem from the Lu country surmounting pole of the sthpa was
called yu-fan. It is the latter of provided with metal rings or discs,
BOOK I.] KIA -PI-SHI—K A PISA . 67

To the north-west of the capital there is a large river228

on the southern bank of which, in a convent of an old
king, there is a milk-tooth of fsakya BSdhisattva; it is
about an inch ip length.
To the south-east of this convent there is another,
which is also called the convent of the old king; in this
is a piece of the skull-bone of Tathagata; the surface of
it is about an inch in breadth, its colour a yellowish
white; the little hair orifices are plainly seen. There is,
moreover, a hair-top 229 of Tathfigata of a dark auburn
colour; the hair turns to the right; drawing it out, it is
about a foot long; when folded up it is only about half
an inch. These three objects are reverenced with offer¬
ings by the king and the great ministers on each of the
six fast (holy) days.
To the south-west of the convent of the skull-bone is
the convent of the wife of the old king, in which there is
a gilded stdpa (copper gilt), about 100 feet in height.
Tradition says in this st'Apa is about a pint *of the relics
of Buddha. On the fifteenth day of each month, in the
evening, it reflects a circular halo of glory which lights
up the dew-dish.230 Thus it shines till the morning, when
it gradually disappears and enters the st&pa.
To the south-west of the town is Mount Pi-lo-sa-lo
(Pilus&ra) j231 the mountain spirit takes the form of an
elephant, hence the name. In old days, when Tathagata
was alive, the spirit, called Pilusara (siang-kien, i.e.,
elephant-fixed), asked the Lord of the World and 1200
Arhats (to partake of his hospitality). On the mountain
crag is a great solid rock; here it was Tathagata received
the offerings of the spirit. Afterwards Asoka-raja erected

and was capped generally with a ing the valley ; the southern bank,
metal “pitcher” (so called). This therefore, would be that nearest the
would naturally act as a lightning site of the capital,
conductor. 229 That is,' a hair from the top-
228 This great river may be the knot hair,
affluent of the Kabul river flowing 230 I.e., the circular dish at the
through the Ghorband valley. It top of the surmounting pole,
flows about east and west after leav- 231 Elephant-firm.
68 RECORDS OF WESTERN COUNTRIES. [book r.

on this same rock a stUpa about ioo feet in height. It is

now called the st%Lpa of the Elephant-strength (Pilusara).
They say that in this also is about a pint measure of
the relics of Tathagata.
To the north of the Pilusara Stupa is a mountain cavern,
below which is a Naga fountain. It was here that TatM-
gata, having received from the spirit some food (rice) with
the Arhats, cleansed his mouth and rubbed his teeth with
a piece of willow branch.232 This he planted in the ground,
and it forthwith took root, and is now a bushy grove.
Afterwards men built here a sanghdrama, and called it
the convent of the Pi-to-kia (the willow twig).
Going eastward from this 600 li or so, across a con¬
tinuation of mountains and valleys, the peaks being of a
stupendous height, and skirting the “black ridge,” 233 we
enter North India, and crossing the frontier, come to the
country of Lan-po (Lamghan).

233 The wood commonly used in form of the Sanskrit vidala, leafless;
India is that of the Khadira tree, or, as Julien suggests, of Vaitraka,
tire Acacia Catechu. After being a reed, a twig.
used as a tooth-cleaner it is gene- 333 1 fiat is, the Siah Ivoh, or the
rally split in two, and one part range which separates Lamghan from
used to scrape the tongue. Hence the upper valley of the Kao and
probably the name Pi-to-kiu given that of the Picha.
in the text, which seems to be a

END OF HOOK L
 BOOK II.

Relates to Three Countries, viz., (i) Lan-po, (2) Na-Jde lo-ho

and (3) Kien4'o-lo.

I. Names of India.
On examination, we find that the names of India (T’ien-
chu) are various and perplexing as to their authority. It
was anciently called Shin-tu, also Hien-tau; but now,
according to the right pronunciation, it is called In-tu.
The people of In-tu call their country by different names
according to their district. Each country has diverse
customs. Aiming at a general name which is the best
sounding, we will call the country In-tu.1 In Chinese
this name signifies the Moon. The moon lias many
names, of which this is one. For as it is said that all
living things ceaselessly revolve in the wheel (of trans¬
migration) through the long night of ignorance, without a
guiding star, their case is like (the world), the sun gone
down; as then the torch affords its connecting light,
though there be the shining of the stars, how different
from the bright (cool) moon; just so the bright con¬
nected light of holy men and sages, guiding the world as
the shining of the moon, have made this country eminent,
and so it is called In-tu.
The families of India are divided into castes, the Brah¬
mans particularly (are noted) on account of their purity
and nobility. Tradition has so hallowed the name of this
tribe that there is no question as to difference of place,
but the people generally speak of India as the country of
the Brahmans (Po-lo-men).
1 See Jour. Asiat., b6t. iv. tom. x. p. 91.
70 RECORDS OF WESTERN COUNTRIES, [book n.

2. Extent of India, Climate, &c.

The countries embraced under this term of India are
generally spoken of as the five Indies. In circuit this
country is about 90,000 li; on three sides it is bordered
by the great sea; on the north it is backed by the
Snowy Mountains. The north part is broad, the southern
part is narrow. Its shape is like the half-moon. The
entire land is divided into seventy countries or so. The
seasons are particularly hot; the land is well watered2
and humid. The north is a continuation of mountains and
hills, the ground being dry and salt. On the east there
are valleys and plains, which being well watered and
cultivated, are fruitful and productive. The southern
district is wooded and herbaceous; the western parts are
stony and barren. Such is the general account of this
country.
3. Measures of Length.
To give a brief account of matters. In point of measure¬
ments, there is first of all the ydjana (yu-shen-na); this
from the time of the holy kings of old has been regarded
as a day’s march for an army. The old accounts say it is
equal to 40 li; according to the common reckoning in
India it is 30 li, but in the sacred books (of Buddha) the
ydjana is only 16 li.
In the subdivision of distances, a ydjana is equal to eight
JcrdSas (keu-lu-she); a krosa is the distance that the low¬
ing of a cow can be heard ; a krd&a is divided into 500 bows
(dhanus); a bow is divided into four cubits (hastas) ; a
cubit is divided into 24 fingers (angulis); a finger is divided
into seven barleycorns jyavas); and so on to a louse (ydka),
a nit (likshd), a dust grain, a cow’s hair, a sheep’s hair, a
hare’s down, copper-water,3 and so on for seven divisions,

2 Has many fountains. dha (p. 87). The expression copper-

3 An enumeration corresponding water may refer to the size of the
to that in the text will be found in small hole made in the tamrt or
the Lolita Vistara (Foucaux, p. 142) copper cup for the admission of
and in the Romantic Legend of Bud- water.
BOOK IX.] INDIAN CALENDAR, ETC. 71

till we come to a small grain of dust; this is divided

sevenfold till we come to an excessively small grain of
dust (anu) ; this cannot be divided further without ar¬
riving at nothingness, and so it is called the infinitely
small (paramdnu).

4. Astronomy, the Calendar, &c.

Although the revolution of the Yin and Yang principles
and the successive mansions of the sun and moon be
called by names different from ours, yet the seasons are
the same; the names of the months are derived from the
position {of the moon in respect) of the asterisms.
The shortest portion of time is called a t’sa-na (kshana);
120 kshanas make a ta-t'sa-na (takshana); 60 of these
make a la-fo (lava); 30 of these make a mau-hu-li-to
(muhftrta); five of these make “ a period of time ” ([kdla) ;
six of these make a day and night {ahdrdtra),4, but
commonly the day and night are divided into eight kalds.4 5
The period from the new moon till full moon is called
the white division (Sukla-paksha) of the month; the
period from the full moon till the disappearance {of the
light) is cabed the dark portion {Krishna-paksha). The dark
portion comprises fourteen or fifteen days, because themonth
is sometimes long and sometimes short. The preceding
dark portion and the following light portion together form
a month; six months form a “march” Ihing,s. ayana). The
sun when it moves within {the equator) is said to be on
its northward march ;6 when it moves without {the equator)
it is on its southern march.7 These two periods form a
year {vatsafa).
The year, again, is divided into six seasons. From the
16th day of the 1st month till the 15th day of the 3d
month is the season of gradual heat; from the 16th day of

4 Three in the day, three in the again divided into four parts or pe-
night.—Ch. Ed. riods (she).—Ch. Ed.
6 Four for the day and four for 6 Uttardyana.
the night; each of these kalds is 7 Dalcshindyana.
72 RECORDS OF WESTERN COUNTRIES, [book n.

the 3d month till the 15th day of the 5th month is called
the season of full heat; from the 16th day of the 5th month
till the 15th day of the 7th month is called the rainy season;
from the 16th day of the 7th month till the 15 th day of the
9th month is called the season of growth (vegetation); from
the 16th day of the 9th month to the 1 5th day of the 1 ith
month is called the season of gradual cold ; from the 16th
day of the nth month to the 15th day of the 1st month is
called the season of great (full) cold.8
According to the holy doctrine of Tath&gata, the year is
divided into three seasons. From the 16th day of the 1st
month till the 15th day of the 5th month is called the hot
season; from the 16th day of the 5 th month till the 15 th
day of the 9th month is called the wet season; from the
16th day of the 9th month to the 15 th day of the 1st
month is called the cold season. Again, there are four
seasons, called spring, summer, autumn, winter. The
three spring months are called Chi-ta-lo (Chaitra) month,
Fci-she-kie (Yai^aka) month, She-se-ch’a (Jyeshtha);
these correspond with the time from the 16th day of
the 1st month to the 15 th of the 4th month. The three
summer months are called ’An-sha-cha (Ashadha) month,
Chi-lo-fa-na (Sravana) month, Fo-ta-lo-pa-to (Bhadrapada)
month; these correspond to the time between the 16th
day of the 4th month t^o the 15 th day of the 7th month.
The three autumn months are called, ’ An-shi-f0-leu9-che
(A^vayuja) month, Kia-li-ta-ka (Karttika) month, Wi-w
kia-chi-lo (Marga^irsha) month; these correspond to the
time between the 16th day of the 7th month to the
15th day of the 10th month. The three months of
winter are called P’o-sha (Pushya) month, Ma-ku (Magha)
month, and P’o-li-Jciu-na (Ph&lguna) month; these cor-
8 These six seasons (rltavas) are re- gasirsha aftd Pushya ; and (6) S' hs-
speetively (i) Vasanta, including the ira—Magha and Phalguna. In the
months of Chaitra and Vai&Jkha ; south they are reckoned as begin-
(2) Grishma—Jyeshtha and AshS,- ning a month later,
dha ; (3) Varshds — Sravana and * The symbol leu is for yu.—Julien
Bhftdrapada ; (4) S'aradd — Alvina in loc.
and Karttika ; (5) Hemanta—M&r- 10 The symbol vn is for mo.—Jul.
BOOK II.] INDIAN BUILDINGS. 73

respond with the time between the 16th day of the loth
month to the 15th day of the 1st month in China. In
old times in India the priestly fraternity, relying on the
holy teaching of Buddha, had a double11 resting-time
(1during the rains), viz., either the former three months or
the latter three months ; these periods were either from
the 16th day of the 5th month to the 15th day of the
8th month, or from the 16th day of the 6th month to the
15th day of the 9th month.
Translators of the Ndtras (king) and the Vinaya (liu)
belonging to former generations employed the terms Tso-
hia and Tso-la-hia12 to signify the rest during the rainy
season ; but this was because the ignorant (common) people
of the frontier countries did not understand the right sounds
of the language of the middle country (India), or that they
translated before they comprehended the local phrases:
this was the cause of error. And for the same reason
occur the mistakes about the time of Tathagata’s con¬
ception, birth, departure from his home, enlightenment,
and Nirvana, which we shall notice in the subsequent
records.

5. Towns and Buildings.

The towns and villages have inner gates;13 the walls
are wide and high; the streets and lanes are tortuous,
and the roads winding. The thoroughfares are dirty and

11 I have preferred not to alter 12 I cannot but think that liia

the text, and so translate the pas¬ and la in these phrases are intended
sage literally. The “ double period ” to be phonetic equivalents for
of rest during the rainy season was Varsha, and that the author is
an early ordinance, found in the pointing out the error of those who
Vinaya. It was so arranged that adopted such inadequate sounds.
those who were prevented from ar¬ M. Julien’s explanation, however,
riving at the appointed time might may be the correct one (vid. Julien in
begin their “ rest ” a month later. loc., n. 1).
If, however, we suppose the symbol 13 Such is the meaning generally
Hang to be a mistake for yu, then assigned to the symbols lea yen. I
the passage will run thus : “ The do not understand the translation
priestly fraternity retired into fixed given by Julien ; the texts perhaps
dwellings during the rainy season.1’ are different.
See Burnouf, Introd., p. 254.
74 RECORDS OF WESTERN COUNTRIES, [book n.

the stalls arranged on both sides of the road with appro¬

priate signs. Butchers, fishers, dancers, executioners, and
scavengers, and so on, have their abodes without the
city. In coming and going these persons are bound to
keep on the left side of the road till they arrive at their
homes. Their houses are surrounded by low walls, and
form the suburbs. The earth being soft and muddy, the
walls of the towns are mostly built of brick or tiles. The
towers on the walls are constructed of wood or bamboo;
the houses have balconies and belvederes, which are made
of wood, with a coating of lime or mortar, and covered with
tiles. The different buildings have the same form as those
in China: rushes, or dry branches, or tiles, or boards are
used for covering them. The walls are covered with
lime and mud, mixed with cow’s dung for purity. At
different seasons they scatter flowers about. Such are
some of their different customs.
The sanghdrdmas are constructed with extraordinary
skill. A three-storied tower14 is erected at each of the
four angles. The beams and the projecting heads are
carved with great skill in different shapes. The doors,
windows, and the low walls are painted profusely; the
monks’ cells are ornamental on the inside and plain on
the outside.15 In the ver^ middle16 of the building is the
hall, high and wide. There are various storeyed chambers
and turrets of different height and shape, without any
fixed rule. The doors open towards the east; the royal
throne also faces the east.

14 The phrase chung Ttoh means monks ” or “ the religious,” the

“ a storeyed room or pavilion ; ” so dark-clad.
at least I understand it. M. Julien 16 The phrase ngau shih may
translates as though it meant a mean “the sleeping • apartments,”
double-storeyed room, or a pavilion as Julien translates ; but I hesitate
with two storeys. The passage lite¬ to give it this meaning, because the
rally translated is : “ Angle towers monks slept in their cells, and not in
rise on the four sides ; there are (or a dormitory. The hall I take to be
they are) storeyed buildings of three the hall for religious worship. The
stages. ” account here given corresponds very
15 I take li shu to mean “the closely with the description of the
BOOK II.] DRESS, HABITS, ETC. 75

6. Seats, Clothing, &c.

When they sit or rest they all use mats ;17 the royal
family and the great personages and assistant officers use
mats variously ornamented, but in size they are the same.
The throne of the reigning sovereign is large and high,
and much adorned with precious gems: it is called the
Lion-throne (simhdsana). It is covered with extremely
fine drapery ; the footstool is adorned with gems. The
nobility use beautifully painted and enriched seats, ac¬
cording to their taste.

7. Dress, Habits, &c.

Their clothing is not cut or fashioned; they mostly affect
fresh-white garments; they esteem little those of mixed
colour or ornamented. The men wind their garments
round their middle, then gather them under the armpits,
and let them fall down across the body, hanging to the
right. The robes of the women fall down to the ground;
they completely cover their shoulders. They wear a little
knot of hair on their crowns, and let the rest of their hair
fall loose. Some of the men cut off their moustaches,
and have other odd customs. On their heads the people
wear caps (crowns), with flower-wreaths and jewelled
necklets. Their garments are made of Kiau-she-ye (kau-
£eya) and of cotton. Kiau-she-ye is the product of the
wild silkworm. They have garments also of Ts’o-mo
(kshauma), which is a sort of hemp; garments also made
of Kien-po-lo (kambala) which is woven from fine goat-hair;
garments also made from Ho-la-li (karala)18 This stuff is
made from the fine hair of a wild animal: it is seldom
this can be woven, and therefore the stuff is very valuable,
and it is regarded as fine clothing.
In North India, where the air is cold, they wear short

Viharas in Nepal at the present day. nishadyd (Pali, nistdanarh) or mats

17 The expression here used may used by Buddhists,
mean “matted beds” or “seats.” 18 The Japanese equivalents are
It is commonly used to denote the Ka-ra-tti.
76 RECORDS OF WESTERN COUNTRIES, [book ii.

and close-fitting garments, like the Hu people. The dress

and ornaments worn by non-believers are varied and
mixed. Some wear peacocks’ feathers; some wear as
ornaments necklaces made of skull bones (the Kapala-
dhdrinas); some have no clothing, but go naked (Nir-
granthas); some wear leaf or bark garments; some pull
out tbeir hair and cut off their moustaches; others have
bushy whiskers and their hair braided on the top of their
heads. The costume is not uniform, and the colour, whether
red or white, not constant.
The Shamans (Sramanas) have only three kinds19 of
robes, viz., the Sang-kio-ki, the Ni-fo-si-na. The cut of the
three robes is not the same, but depends on the school.
Some have wide or narrow borders, others have small or
large flaps. The Sang-kio-ki covers the left shoulder and
conceals the two armpits. It is worn open on the left and
closed on the right. It is cut longer than the waist. The
Ni-fo-se-na has neither girdle nor tassels. When putting
it on, it is plaited in folds and worn round the loins with
a cord fastening. The schools differ as to the colour of
this garment: both yellow and red are used.
The Kshattriyas and the Brahmans are cleanly and
wholesome in their dress, and they live in a homely and
frugal way. The king of the country and the great mini¬
sters wear garments and ornaments -different in their cha¬
racter. They use flowers for decorating their hair, with
gem-decked caps; they ornament themselves with brace¬
lets and necklaces.
There are rich merchants who deal exclusively20 in
gold trinkets, and so on. They mostly go bare-footed; few
wear sandals. They stain their teeth red or black; they
bind up their hair and pierce their ears; they ornament 21
their noses, and have large eyes. Such is their appearance.

19 There are only two names 20 It may also mean that the great
given in the text. The first, viz., the merchants use only bracelets.
Seng-kia-chi—Sanghati is omitted. 21 This may also mean “they
The other two are the Sankakshikd have handsome noses.”
and the Nivdsana.
BOOK II.] LITERATURE. 77

8. Cleanliness, Ablutions, &c.

They are very particular in their personal cleanliness,
and allow no remissness in this particular. All wash
themselves before eating; they never use that which has
been left over (from a former meal); they do not pass the
dishes. Wooden and stone vessels, when used, must be
destroyed; vessels of gold, silver, copper, or iron after each
meal must be rubbed and polished. After eating they
cleanse their teeth with a willow stick, and wash their
hands and mouth.
Until these ablutions are finished they do not touch
one another. Every time they perform the functions of
nature they wash their bodies and use perfumes of
sandal-wood or turmeric.
When the king washes22 they strike the drums and sing
hymns to the sound of musical instruments. Before
offering their religious services and petitions, they wash
and bathe themselves.

9. Writing, Language, Books, the Vedas, Study.

The letters of their alphabet were arranged by Brahma-
d£va, and their forms have been handed down from the
first till now. They are forty-seven in number, and are
combined so as to form words according to the object, and
according to circumstances {of time or place): there are
other forms (■inflexions) used. This alphabet has spread
in different directions and formed diverse branches, ac¬
cording to circumstances ; therefore there have been slight
modifications in the sounds of the words {spoken lan¬
guage) ; but in its great features there has been no change.
Middle India preserves the original character of the lan¬
guage in its integrity. Here the pronunciation is soft and
agreeable, and like the language of the Devas. The pro¬
nunciation of the words is clear and pure, and fit as a

22 Julien translates “when the king is going out;” but in my copy

it is as in the text.
78 RECORDS OF WESTERN COUNTRIES, [book ii.

model for all men. The people of the frontiers have con¬
tracted several erroneous modes of pronunciation; for ac¬
cording to the licentious habits of the people, so also will
be the corrupt nature of their language.'
With respect to the records of events, each province
has its own official for preserving them in writing. The
record of these events in their full character is called
Ni-lo-pi-ch’a (Nilapita, blue deposit). In these records
are mentioned good and evil events, with calamities and
fortunate occurrences.
To educate and encourage the young, they are first
taught (led) to study the book of twelve chapters (Sid-
dhavastu).23
After arriving at the age of seven years and upwards,
the young are instructed in the five Vidyds, &dstras of
great importance.24 The first is called the elucidation of
sounds (&abdavidyd.) This treatise explains and illus¬
trates the agreement (concordance) of words, and it provides
an index for derivatives.
The second vidyd is called Kiau-ming (&ilpasthdna-
vidyd); it treats of the arts, mechanics, explains the
principles of the Yin and Yang and the calendar.
The third is called the medicinal treatise (Chikitsdvidyd);
it embraces formulas for protection, secret charms (the use
of) medicinal stones, acupuncture, and mugwort.
The fourth vidyd is called the Hetuvidyd (science of
causes) ; its name is derived from the character of the
work, which relates to the determination of the true and
false, and reduces to their last terms the definition of right
and wrong.
The fifth vidyd is called the science of “ the interior ”

23 This work in twelve chapters is see Max Muller’s letter* to the Aca¬
that called Siddhavastu(Sih-ti-chan;/) demy, Sept. 25, 1880 ; also Indian
in the Fan-i-ming-i-tsi (book xiv. Antiq., vol. ix, p. 307.
17 a). It is called Sih-ti-lo-su-to by 24 Or, it may be translated “ the
I-tsing (Nan hae, iv. 8 a) by mistake great S'Astra, or S'Astras of the five
for Sih-ti-po-su-to, i.e.y Siddhavastu. VidyAs,” in Chinese, Ming. See
For some remarks on this subject below, Book iii. note 102.
BOOK II.] LITERATURE. 79

{Adhyatmavidyd); it relates to the five vehicles,26 their

causes and consequences, and the subtle influences of
these.
The Br&hmans study the four VSda Sastras. The first
is called Shau (longevity); it relates to the preservation
of life and the regulation of the natural condition. The
second is called Sse {sacrifice); it relates to the {rules of)
sacrifice and prayer. The third is called Ping {peace or
regulation); it relates to decorum, casting of lots, military
affairs, and army regulations. The fourth is called Shu
{secret mysteries); it relates to various branches of science,
incantations, medicine.26
The teachers {of these works) must themselves have
closely studied the deep and secret principles they con¬
tain, and penetrated to their remotest meaning. They
then explain their general sense, and guide their pupils
in understanding the words which are difficult. They urge
them on and skilfully conduct them. They add lustre to
their poor knowledge, and stimulate the desponding. If
they find that their pupils are satisfied with their acquire¬
ments, and so wish to escape to attend to their worldly
duties, then they use means to keep them in their power.
When they have finished their education, and have at¬
tained thirty years of age, then their character is formed
and their knowledge ripe. When they have secured an
occupation they first of all thank their master for his atten¬
tion. There are some, deeply versed in antiquity, who
devote themselves to elegant studies, and live apart from
the world, and retain the simplicity of their character.
These rise above mundane presents, and are as insensible to
renown as to the contempt of the world. Their name
having spread afar, the rulers appreciate them highly, but

28 The five Vehicles, fie., the five daineci disciple, (5I of the lay disciple,
degrees of religious advance among 26 The four Vidas, in the order
the Buddhists: (1) The vehicle of they are here spoken of, are the
Buddha, (2) of the Bodhisattvas, (3) Ayur Vkla, the Yajur Veda, the
of the Pratyeka Buddha, (4) of the or- Sdma Veda, the Athurva Veda.
8o RECORDS OF WESTERN COUNTRIES, [book il

are unable to draw them to the court. The chief of the

country honours them on account of their (mental) gifts, and
the people exalt their fame and render them universal hom¬
age. This is the reason of their devoting themselVes to their
studies with ardour and resolution, without any sense of
fatigue. They search for wisdom, relying on their own re¬
sources. Although they are possessed of large wealth, yet
they will wander here and there to seek their subsistence.
There are others who, whilst attaching value to letters, will
yet without shame consume their fortunes in wandering
about for pleasure, neglecting their duties. They squander
their substance in costly food and clothing. Having no vir¬
tuous principle, and no desire to study, they are brought
to disgrace, and their infamy is widely circulated.
So, according to the class they belong to, all gain know¬
ledge of the doctrine of Tathftgata; but, as the time is
distant since the holy one lived, his doctrine is presented
in a changed form, and so it is understood, rightly or not,
according to the intelligence of those who inquire into it.

io. Buddhist Schools, Books, Discussions, Discipline.

The different schools are constantly at variance, and
their contending utterances rise like the angry waves of
the sea. The different sects have their separate masters,
and in various directions aim at one end.
There are Eighteen schools, each claiming pre-eminence.
The partisans of the Great and Little Vehicle are content
to dwell apart. There are some who give themselves up
to quiet contemplation, and devote themselves, whether
walking or standing still or sitting down, to the acquire¬
ment of wisdom and insight; others, on the contrary, differ
from these in raising noisy contentions about their faith.
According to their fraternity, they are governed by dis¬
tinctive rules and regulations, which we need not name.
The Vinaya (liu), discourses (lun), sutras (king), are
equally Buddhist books. He who can entirely explain
one class of these books is exempted from the control of
book it.] BUDDHIST STUDIES.—DISCIPLINE. 81

the karmaddna. If he can explain two classes, he receives

in addition the equipments of an upper seat (room); he
who can explain three classes has allotted to him different
servants to attend to and obey him; he who can explain
four classes has “pure men ” (updsakas) allotted to him as
attendants; he who can explain five classes of books is
then allowed an elephant carriage; he who can explain
six classes of books is allowed a surrounding escort.
When a man’s renown has reached to a high distinction,
then at different times he convokes an assembly for dis¬
cussion. He judges of the superior or inferior talent of
those who take part in it; he distinguishes their good or
bad points; he praises the clever and reproves the faulty •
if one of the assembly distinguishes himself by refined
language, subtle investigation, deep penetration, and severe
logic, then he is mounted on an elephant covered with
precious ornaments, and conducted by a numerous suite to
the gates of the convent.
If, on the contrary, one of the members breaks down in
his argument, or uses poor and inelegant phrases, or if he
violates a rule in logic and adapts his words accordingly,
they proceed to disfigure his face with red and white, and
cover his body with dirt and dust, and then carry him off
to some deserted spot or leave him in a ditch. Thus they
distinguish between the meritorious and the worthless,
between the wise and the foolish.
The pursuit of pleasure belongs to a worldly life, to
follow knowledge to a religious life ; to return to a worldly
life from one of religion is considered blameworthy. If
one breaks the rules of discipline, the transgressor is
publicly reproved: for a slight fault a reprimand is
given or a temporary banishment (enforced silence); for
a grave fault expulsion is enforced. Those who are
thus expelled for life go out to seek some dwelling-place,
or, finding no place of refuge, wander about the roads;
sometimes they go back to their old occupation (resume
lay life).
VOL. i. F
8a RECORDS OF WESTERN COUNTRIES, [book h.

11. Castes—Marriage.

With respect to the division of families, there are four

classifications. The first is called the Brahman (Po-lo-men),
men of pure conduct. They guard themselves in religion,
live purely, and observe the most correct principles. The
second is called Kshattriya (T’sa-ti-li), the royal caste.
For ages they have been the governing class: they apply
themselves to virtue (humanity) and kindness. The third
is called Yai^yas (f&i-she-li), the merchant class: they
engage in commercial exchange, and they follow profit at
home and abroad. The fourth is called Sudra (Shu-t’o-lo),
the agricultural class : they labour in ploughing and tillage.
In these four classes purity or impurity of caste assigns
to every one his place. When they marry they rise or
fall in position according to their new relationship. They
do not allow promiscuous marriages between relations.
A woman once married can never take another husband.
Besides these there are other classes of many kinds that
intermarry according to their several callings. It would
be difficult to speak of these in detail.

12. Royal Family, Troops, Weapons.

The succession of kings is confined to the Kshattriya
(.T’sa-li) caste, who by usurpation and bloodshed have from
time to time raised themselves to power. Although a dis¬
tinct caste, they are regarded as honourable (or lords).
The chief soldiers of the country are selected from the
bravest of the people, and as the sons follow the profes¬
sion of their fathers, they soon acquire a knowledge of the
art of war. These dwell in garrison around the palace
(during peace), but when on an expedition they march in
front as an advanced guard. There are four divisions of
the army, viz.—(i) the infantry, (2) the cavalry, (3) the
chariots, (4) the elephants.27 The elephants are covered
with strong armour, and their tusks are provided with
27 I.e., the pattakdya, ahak&ya, rathakdya, and hastik&ya divisions.
BOOK II.] ARMY.—JUSTICE. 83

sharp spurs. A leader in a car gives the command, whilst

two attendants on the right and left drive his chariot,
which is drawn by four horses abreast. The general of
the soldiers remains in his chariot; he is surrounded by a
file of guards, who keep close to his chariot wheels.
The cavalry spread themselves in front to resist an
attack, and in case of defeat they carry orders hither and
thither. The infantry by their quick movements contri¬
bute to the defence. These men are chosen for their cou¬
rage and strength. They carry a long spear and a great
shield; sometimes they hold a sword or sabre, and ad¬
vance to the front with impetuosity. All their weapons
of war are sharp and pointed. Some of them are these—
spears, shields, bows, arrows, swords, sabres, battle-axes,
lances, halberds, long javelins, and various kinds of slings.28
All these they have used for ages.

13. Manners, Administration of Law, Ordeals.

With respect to the ordinary people, although they are
naturally light-minded, yet they are upright and honourable.
In money matters they are without craft, and in admini¬
stering justice they are considerate. They dread the retri¬
bution of another state of existence, and make light of the
things of the present world. They are not deceitful or
treacherous in the'ir conduct, and are faithful to their
oaths and promises. In their rules of government there is
remarkable rectitude, whilst in their behaviour there is
much gentleness and sweetness. With respect to crimi¬
nals or rebels, these are few in number, and only occasion¬
ally troublesome. When the laws are broken or the power
of the ruler violated, then the matter is clearly sifted and
the offenders imprisoned. There is no infliction of corpo¬
ral punishment; they are simply left to live or die, and are
not counted among men. When the rules of propriety or

28 Compare the weapons in the the Buddhist Rock- Temples of Ajantd,

hands of soldiers represented in the &c., pp. 11, 20, 51, 67, 68, 72, 73,
Ajanyt frescoes.—Burgess, Notes on &c.
84 RECORDS OF WESTERN COUNTRIES, [book ii.

justice are violated, or when a man fails in fidelity or

filial piety, then they cut his nose or his ears off, or his
hands and feet, or expel him from the country or drive
him out into the desert wilds. For other faults, except
these, a small payment of money will redeem the punish¬
ment. In the investigation of criminal cases there is no
use of rod or staff to obtain proofs (of guilt). In ques¬
tioning an accused person, if he replies with frankness the
punishment is proportioned accordingly; but if the ac¬
cused obstinately denies his fault, or in despite of it
attempts to excuse himself, then in searching out the
truth to the bottom, when it is necessary to pass sentence,
there are four kinds of ordeal used—(i) by water, (2) by
force, (3) by weighing, (4) by poison.
When the ordeal is by water, then the accused is placed
in a sack connected with a stone vessel and thrown into
deep water. They then judge of his innocence (truth) or
guilt in this way—if the man sinks and the stone floats
he is guilty ; but if the man floats and the stone sinks
then he is pronounced innocent.
Secondly, by fire. They heat a plate of iron and make
the accused sit on it, and again place his feet on it, and
apply it to the palms of his hands; moreover, he is made
to pass his tongue over it; if no scars result, he is
innocent; if there are scars, his guilt is proved. In case of
weak and timid persons who cannot endure such ordeal,
they take a flower-bud and cast it towards the fire; if it
opens, he is innocent; if the flower is burnt, he is guilty.
Ordeal by weight is this: A man and a stone are placed
in a balance evenly, then they judge according to lightness
or weight. If the accused is innocent, then the man
weighs down the stone, which rises in the balance ; if he
is guilty, the man rises and the stone falls.
Ordeal by poison is this: They take a ram and make
an incision in its right thigh, then mixing all sorts of
poison with a portion of the food of the accused man,
they place it in the incision made in the thigh (of the ani-
BOOK II.] FORMS OF POLITENESS. 85

mat) ; if the man is guilty, then the poison takes effect

and the creature dies; if he is innocent, then the poison
has no effect, and he survives.
By these four methods of trial the way of crime is
stopped.

14. Forms of Politeness.

There are nine methods of showing outward respect—
(i) by selecting words of a soothing character in making
requests; (2) by bowing the head to show respect; (3) by
raising the hands and bowing; (4) by joining the hands
and bowing low; (5) by bending the knee; (6) by a pros¬
tration ;29 (7) by a prostration on hands and knees; (8)
by touching the ground with the five circles; (9) by
stretching the five parts of the body on the ground.
Of these nine methods the most respectful is to make
one prostration on the ground and then to kneel and laud
the virtues of the one addressed. When at a distance it
is usual to bow low;30 when near, then it is customary to
kiss the feet and rub the ankles (of the person addressed).
Whenever orders are received at the hands of a su¬
perior, the person lifts the skirts of his robes and makes a
prostration. The superior or honourable person who is
thus reverenced must speak gently (to the inferior), either
touching his head' or patting his back, and addressing him
with good words of direction or advice to show his affection.
When a ^ramana, or one who has entered on the religious
life, has been thus respectfully addressed, he simply re¬
plies by expressing a good wish (voio).
Not only do they prostrate themselves to show reve¬
rence, but they also turn round towards the thing reve¬
renced in many ways, sometimes with one turn, some¬
times with three: if from some long-cherished feelinw
there is a call for marked reverence, then according to the
desire of the person.

29 To kneel on all-fours.—Wells Williams.

*° K’i sang, to bow to the ground.—W. W.
86 RECORDS OF WESTERN COUNTRIES, [book n.

15. Medicines, Funeral Customs, &c.

Every one who falls sick fasts for seven days. During
this interval many recover, but if the sickness lasts they
take medicine. The character of these medicines is diffe¬
rent, and their names also. The doctors differ in their
modes of examination and treatment.
When a person dies, those who attend the funeral raise
lamentable cries and weep together. They rend their
garments and loosen their hair; they strike their heads
and beat their breasts. There are no regulations as to
dress for mourning, nor any fixed time for observing it.
There are three methods of paying the last tribute to
the dead: (1) by cremation—wood being made into a
pyre, the body is burnt; (2) by water—the body is thrown
into deep flowing water and abandoned; (3) by desertion
—the body is cast into some forest-wild, to be devoured
by beasts.
When the king dies, his successor is first appointed,
that he may preside at the funeral rites and fix the
different points of precedence. Whilst living they give
{their rulers) titles according to their character (virtue);
when dead there are no posthumous titles.
In a house where there has been a death there is no
eating allowed; but after the funeral they resume their
usual (habits). There are no anniversaries (of the death)
observed. Those who have attended a death they consider
unclean; they all bathe outside the town and then enter
their houses.
The old and infirm who come near to death, and those
entangled in a severe sickness, who fear to linger to the
end of their days, and through disgust wish to escape the
troubles of life, or those who desire release from the
trifling affairs of the world and its concerns (the concerns
of life), these, after receiving a farewell meal at the hands
of their relatives or friends, they place, amid the sounds
of music, on a boat which they propel into the midst of
BOOK II.] GOVERNMENT. $7

the Ganges, where such persons drown themselves. They

think thus to secure a birth among the Devas. Earely
one of these may be seen not yet dead on the borders (of
the river).
The priests are not allowed to lament or cry for the
dead; when a father or mother of a priest dies they
recite their prayers, recounting (;pledging) their obligations
to them; reflecting on the past, they carefully attend to
them now dead. They expect by this to increase the
mysterious character of their religious merit.

16. Civil Administration, Revenues, &c.

As the administration of the government is founded on
benign principles, the executive is simple. The families
are not entered on registers, and the people are not sub¬
ject to forced labour (conscription). The private demesnes
of the crown are divided into four principal parts; the
first is for carrying out the affairs of state and providing
sacrificial offerings; the second is for providing subsidies
for the ministers and chief officers of state; the third is
for rewarding men of distinguished ability; and the fourth
is for charity to religious bodies, whereby the field of
merit is cultivated ('planted). In this way the taxes on
the people are light, and the personal service required of
them is moderate. Each one keeps his own worldly goods
in peace, and all till the ground for their subsistence.
These who cultivate the royal estates pay a sixth part of
the produce as tribute. The merchants who engage in
commerce come and go in carrying out their transactions.
The river-passages and the road-barriers are open on pay¬
ment of a small toll. When the public works require it,
labour is exacted but paid for. The payment is in strict
proportion to the work done.
The military guard the frontiers, or go out to punish the
refractory. They also mount guard at night round the
palace. The soldiers are levied according to the require¬
ments of the service ; they are promised certain payments
88 RECORDS OF WESTERN COUNTRIES, [book ii.

and are publicly enrolled. The governors, ministers,

magistrates, and officials have each a portion of land con¬
signed to them for their personal support.

17. Plants and Trees, Agriculture, Food, Drink, Cookery.

The climate and the quality of the soil being different

according to situation, the produce of the land is various
in its character. The flowers and plants, the fruits and
trees are of different kinds, and have distinct names.
There is, for instance, the Amala fruit (Ng&n-mo-lo), the
Amla fruit (Ng&n-mi-lo), the Madhuka fruit (Mo-tu-kia),
the Bhadra fruit (jpo-ta-lo), the Kapittha fruit (kie-pi-ta),
the Amala fruit (’O-mo-lo), the Tinduka fruit (Chin-tu-kia),
the Udumbara fruit ( Wu-tan-po-lo), the Mocha fruit (Mau-
che), the Narikela fruit (Na-li-ki-lo), the Panasa fruit (Fau¬
na-so). It would be difficult to enumerate all the kinds
of fruit; we have briefly named those most esteemed by
the people. As for the date (Tsau), the chestnut (Lih), the
loquat (P'i), and the persimmon (Thi), they are not known.
The pear (Li), the wild plum (Nai), the peach (T’au), the
apricot (Hang or Mui), the grape (Po-tau), &c., these all
have been brought from the country of Ka.^mir, and are
found growing on every side. Pomegranates and sweet
oranges are grown everywhere.
In cultivating the land, those whose duty it is sow and
reap, plough and harrow (weed), and plant according to
the season; and after their labour they rest awhile.
Among the products of the ground, rice and corn are most
plentiful. With respect to edible herbs and plants, we
may name ginger and mustard, melons and pumpkins, the
Heun-to (Kandu ?) plant, and others. Onions and garlic
are little grown; and fdw persons eat them ; if any one
uses them for food, they are expelled beyond the walls of
the "town. The most usual food is milk, butter, cream,
soft sugar, sugar-candy, the oil of the mustard-seed, and
all sorts of cakes made of corn are used as food. Fish,
BOOK II.] CULTIVATION AND FOOD. 89

mutton, gazelle, and deer they eat generally fresh, some¬

times salted; they are forbidden to eat the flesh of the
ox, the ass, the elephant, the horse, the pig, the dog, the
fox, the wolf, the lion, the monkey, and all the hairy kind.
Those who eat them are despised and scorned, and are
universally reprobated; they live outside the walls, and
are seldom seen among men.
With respect to the different kinds of wine and liquors,
there are various sorts. The juice of the grape and sugar¬
cane, these are used by the Kshattriyas as drink ; the Vai-
6yas use strong fermented drinks ;31 the Sramans and Brah¬
mans drink a sort of syrup made from the grape or sugar¬
cane, but not of the nature of fermented wine.32
The mixed classes and base-born differ in no way (as
to food or drink) from the rest, except in respect of the
vessels they use, which are very different both as to value
and material. There is no lack of suitable things for
household use. Although they have saucepans and stew-
pans, yet they do not know the steamer used for cook¬
ing rice. They have many vessels made of dried clay;
they seldom use red copper vessels: they eat from one
vessel, mixing all sorts of condiments together, which they
take up with their fingers. They have no spoons or cups,
and in short no sort of chopstick. When sick, however,
they use copper drinking cups.

18. Commercial Transactious.

Gold and silver, teou-shih (native copper), white jade,

fire pearls,33 are the natural products of the country ; there
are besides these abundance of rare gems and various kinds
of precious stones of different names, which are collected
from the islands of the sea. These they exchange for
other goods; and in fact they always barter in their com-

31 Shun lo, high-flavoured spirits. 33 If fo is a mistake for Iciany,

32 Called, therefore, “not-wine- as it probably is, the substance
body,’’ i.c., non-alcoholic. would be “amber.”
9° RECORDS OF WESTERN COUNTRIES, [book it.

mercial transactions, for they have no gold or silver coins,

pearl shells, or little pearls.34

The boundaries of India and the neighbouring countries

are herein fully described ; the differences of climate and
soil are briefly alluded to. Details referring to these
points are grouped together, and are stated succinctly;
and in referring to the different countries, the various
customs and modes of administration are fully detailed.

Lan-po [Lamghan].

The kingdom of Lan-po35 is about IOOO li in circuit,

and on the north is backed by the Snowy Mountains; on
three sides it is surrounded by the Black-ridge Mountains.
The capital of the country is about io li in circuit. As
for some centuries the royal family has been extinct,
the chiefs have disputed for power among themselves,
without the acknowledged superiority of any one in par¬
ticular. Lately it has become tributary to KapiSa. The
country is adapted for the production of rice, and there
are many forests of sugar-cane. The trees, though they
produce many fruits, yet few are ripened. The climate
is backward; the hoar-frosts are plenty, but not much
snow. In common there is abundance and contentment.
The men (people) are given to music. Naturally they are
untrustworthy and thievish; their disposition is exacting
one over the other, and they never give another the
preference over themselves. In respect of stature they are
little, but they are active and impetuous. Their garments
are made of white linen for the most part, and what they
34 This translation differs from be also called Murandas (Mahdbh.,
Julien’s. The text is probably cor- vii. 4847 ; Reinaud, Mini. s. I’Incle,
rupt. p. 353 ; and Lassen, Ind. Alt., vol.
35 Lan-po corresponds with the ii. p. 877, vol. iii. p. 136 f.). Ptolemy
present Lamghan, a small country (lib. vii. c. 1, 42) places a tribe called
lying along the northern bank of Aafj.wd.Tcu, Aa/i/Sarai, or Aafj.wa.yai in
the Kabul river, bounded on the this district. The modern name is
west and east by the Alingar and vulgarly pronounced Laghman. See
Kunar rivers.—Cunningham. The Baber’s Memoirs, pp. 133, 136, 140
Sanskrit name of the district is Lam- ff. ; Cunningham, Anc. Geog. Ind.,
paka, and the Lampakas are said to p. 43.
book II.] NA-KIE-LO-HO—NAGARAHARA. 91

wear is well appointed. There are about ten sanghd-

rdmas, with few followers {priests). The greater portion
study the Great Vehicle. There are several scores of diffe¬
rent Desva temples. There are few heretics. Going south¬
east from this country ioo li or so, we cross a g^eat
mountain (ridge), pass a wide river, and so come to
Na-kie-lo-ho [the frontiers of North India].

Na-kie-lo-ho [Nagarahara].

The country of Nagarahara (Na-kie-lo-ho) is about

600 li from east to west, and 250 or 260 li from north to
south. It is surrounded on four sides by overhanging
precipices and natural barriers. The capital is 20 li or
so in circuit.36 It has no chief ruler; the commandant
and his subordinates come from Kapi^a. The country
is rich in cereals, and produces a great quantity of
flowers and fruits. The climate is moist and warm.
Their manners are simple and honest, their disposition
ardent and courageous. They think lightly of wealth and
love learning. They cultivate the religion of Buddha,
and few believe in other doctrines. The sanghardmas are
many, but yet the priests are few; the stdpas are deso¬
late and ruined. There are five Deva temples, with about
one hundred worshippers.37
36 The situation of the town of srawS, in the district of Bihar (/. A. S.
Nagarahara (the old capital of the B., vol. xvii. pt. i.pp.492, 494, 498 f.)
Jalalabad district) has been satisfac¬ The district corresponds with the
torily determined by Mr. W. Simp¬ Nayapa AiovvaowoXcs of Ptolemy (lib.
son (J. R. A. S., N.S., vol. xiii. p. 183). vii. c. 1, 43). It is called the city
He places the site of the town in the of Dipaiikara by Hwui-lih (Jui.
angle formed by the junction of the Vie, p. 78), just as he calls Hidda
Surkhar aud Kabul rivers, on their the city of “ the skull-bone ” (Z. c.)
right banks. Both the direction Conf. Lassen, I. A., vol. iii. p. 137.
and the distance from Lamghan 37 Worshippers or “men of diffe¬
(about twenty miles south - east) rent religious faith.” The usual
would place us on this spot. The term for “ non-believer ” in Chinese
mountains crossed by the pilgrim is xvai-tau, an “ outside - religion
were the Siah Koh, and the river man.” This term corresponds with
would be probably the Kabul river the Pali bdliiro, used in the same
at Darunta, The Sanskrit name— way. The Buddhists are now spoken
Nagarahara—occurs in an inscription of by the Muhammadans as Kaffir
which was discovered by Major log, “ infidel people ” (Simpson, w. s.,
Kittoe in the ruined mound of Gho- p. 186.
92 RECORDS OF WESTERN COUNTRIES, [book ii.

Three li to the east of the city there is a stApa in

height about 300 feet, which was built by A£oka Baja.
It is wonderfully constructed38 of stone beautifully
adorned and carved. Sakya, when a Bodhisattva, here
met Dipahkara39 Buddha (Jcn-tang-fo), and spreading
out his deerskin doublet, and unbinding his hair and cover¬
ing with it the muddy road, received a predictive assur¬
ance. Though the passed kalpa brought the overthrow of
the world, the trace of this event was not destroyed;
on religious {fast) days the sky rains down all sorts of
flowers, which excite a religious frame of mind in the
people, who also offer tip religious offerings.
To the west of this place is a Kia-lan (sanghdrdma) with
a few priests. To the south is a small stAipa: this was
the place where, in old time, Bodhisattva covered the mud
{with his hair). Asoka-raja built {this stApa) away from
the road.40
Within the city is the ruined foundation of a great
stApa. Tradition says that it once contained a tooth of
Buddha, and that it was high and of great magnificence.
Now it has no tooth,but only the ancient foundations remain.
By its side is a stApa 30 feet or so in height; the old
stories of the place know nothing of the origin of this
fabric; they say only that it fell from heaven and placed
itself here. Being no work of man’s art, it is clearly a
spiritual prodigy.
38 The Chinese expression seems vol. iv. p. 66). The legend I trans¬
to refer to the successive layers of lated from the Chinese (J. R. A. Soc.,
checkered stones peculiar to these N.S., vol. vi. pp. 377 ff). Fa-hien
topes. See W. Simpson’s and also also refers to it (Buddhist Pilgrims,
Mr. Swinnerton’s account.—Ind. p. 43). See also some remarks on
Antiq., vol. viii. pp. 198 & 227 f. this legend, Ind. Antiq., vol. xi. p.
39 The incident referred to in the 146 ; andconf. Rhys David’s Buddh.
text, viz., the interview between Di- Birth-t'tcrries, pp. 3 f.
pankara Buddha and the Bod¬ 40 This is a difficult passage, and
hisattva Sumedha, is a popular one is probably corrupt. The phrase
in Buddhist sculpture and mytho¬ “ts’uipi,” towards the end, may
logy. There is a representation of mean “in an out-of-the-way place.’’
it among fragments in the Lahor The reference is to the spot where
Museum ; another representation is predictive assurance was given to
among the sculptures of the Kanheri Sumedha that he should become a
caves (Archceol. Sur. W. Ind, Rep.. Buddha.
BOOK II.] NA -KIE-LO-HO—NA GAR A HA RA. 93

To the south-west of the city about io li is a stupa.

Here Tathagata, when living in the world, alighted, having
left Mid-India and passed through the air for the sake of
converting men. The people, moved by reverence, erected
this building. Not far to the east is a stdpa; it was
here Bodhisattva met Dipankara Buddha and bought the
flowers.41
About 20 li to the south-west of the city we come to a
small stone ridge, where there is a sanghdr&ma with a
high hall and a storied tower made of piled-up stone.
It is now silent and deserted, with no priests. In the
middle is a stdpa 200 feet or so in height, built by A6oka-
raja.
To the south-west of this sahghdrdma a deep torrent
rushes from a high point of the hill and scatters its
waters in leaping cascades. The mountain sides are like
walls; on the eastern side of one is a great cavern, deep
and profound, the abode of the Naga Gopala. The gate
(or entrance) leading to it is narrow ; the cavern is dark;
the precipitous rock causes the water to find its way in
various rivulets into this cavern. In old days there was
a shadow of Buddha to be seen here, bright as the true
form, with all its characteristic marks.42 In later days
men have not seen it so much. What does appear is
only a feeble likeness. But whoever prays with fervent
faith, he is mysteriously endowed, and he sees it clearly
before him, though not for long.
In old times, when Tathagata was in the world, this
dragon was a shepherd who provided the king with milk
and cream. Having on one occasion failed to do so, and
having received a reprimand, he proceeded in an angry
temper to the stiipa of “ the predictive assurance,” and
41 He bought the flowers of a girl, flowers remaining over the head as
who consented to sell them only on a “baldachin,” is represented in the
condition that she should ever here- Lahor sculpture referred to above,
after be born as his wife. See the note 39. See Fergusson, Tree and
account in the “ Legend of Dipah- Scrp. Worship, pi. L.
kara Buddha” (/. Jt.A.S., N.S., vol. See note 5 p. 1, and p. 145,
vi. pp. 377 ff.) The incident of the note 76.
94 RECORDS OF WESTERN COUNTRIES, [book ii.

there made an offering of flowers, with the prayer that

he might become a destructive dragon for the purpose of
afflicting the country and destroying the king. Then
ascending the rocky side of the hill, he threw himself
down and was killed. Forthwith he became a great
dragon and occupied this cavern, and then he purposed
to go forth and accomplish his original wicked purpose.
When this intention had risen within him, Tathagata, hav¬
ing examined what was his object, was moved with pity
for the country and the people about to be destroyed by
the dragon. By his spiritual power he came from Mid-
India to where the dragon was. The dragon seeing Ta-
th&gata, his murderous purpose was stayed, and he ac¬
cepted the precept against killing, and vowed to defend
the true law; he requested Tath&gata to occupy this
cavern evermore, that his holy disciples might ever re¬
ceive his (the dragon’s) religious offerings.43
Tathagata replied, “When I am about to die; I will
leave you my shadow, and I will send five Arhats to
receive from you continual offerings. Wrhen the true
law is destroyed,44 this service of yours shall still go
on; if an evil heart rises in you, you must look at my
shadow, and because of its power of love and virtue your
evil purpose will be stopped. The Buddhas who will
appear throughout this Bhadra-kalpai5 will all, from a
motive of pity, intrust to you their shadows as a be¬
quest.” Outside the gate of the Cavern of the Shadow
there are two square stones; on one is the impression
of the foot of Tathagata, with a wheel-circle ([lun-siang)
beautifully clear, which shines with a brilliant light from
time to time.
On either side of the Cavern of the Shadow there are

43 This is evidently the meaning 44 The “ true law ” was to last

of the passage : the request was, mot 500 years; the “law of images”
that the dragon might dwell in the 1000 years.
cavern, but that Tathagata would 45 This period is that in which we
live there with his disciples. Ta- now are, during which iooo Bud-
hian refers to this cave. dhas are to appear.
BOOK II.] HI-LO—HIDDA. 95

several stone chambers ; in these the holy disciples of

Tathagata reposed in meditation.
At the north-west corner of the cave of the shadow
is a stilpa where Buddha walked up and down. Beside
this is a stilpa which contains some of the hair and the
nail-parings of Tathagata.
Not far from this is a stilpa where Tathagata, making
manifest the secret principles of his true doctrine, de¬
clared the Skandha-dhdtu-dyatanas (Yun-kiai-king).46
At the west of the Cave of the Shadow is a vast rock,
on which Tathagata in old time spread out his kashayai7
robe after washing it; the marks of the tissue still
exist.
To the south-east of the city 30 li or so is the town
of Hi-lo (Hidda) ;48 it is about 4 or 5 li in circuit; it is
high in situation and strong by natural declivities. It
has flowers and woods, and lakes whose waters are
bright as a mirror. The people of this city are simple,
honest, and upright. There is here a two-storied tower;
the beams are painted and the columns coloured red.
46 The symbol “chu” (dyatana) specting Svetavftras [sup. p. 61) and
in this passage must be connected its name of Terpaywm. It is curious,
with the previous “ yun kiai.” The too, that this place (the neighbour¬
yun kiai chu are the eighteen dhdtus, hood of Hidda) is called Bcgram,
for which see Childers’ Pali Diet, and so also is Svetavfiras (i.e., Kar-
(sub voc.) Vide also the S'urangama sana or Tetragonis). Both Begram
S&tra (Catena of Buddhist Scrip., p. and Nagara appear to mean “the
297 n. 2). There is no word in my city.” This town or Nagarahftra
text for king, given by Julien. may be the Nyssa or Nysa of Arrian
47 Kashdya refers to the colour of (lib. v. cap. i.) and Curtius (lib. viii.
the Buddhist upper robe, which was cap. x. 7), in which case there would
of brick-red or yellow colour (ka■ be no need to derive Dionysopolis—
shaya), the Nagara of Ptolemy—from Ud-
48 The city of Hi-lo or Hidda y&napura, although, as General
(concerning wllich restoration, see Cunningham remarks (Anc. Geog. of
V. de St. Martin’s Mem., u. s., p_ Ind., p. 46), the name Ajhna, given
304), about six miles south-east of to Nagarah&ra (according to Mas¬
Nagarahftra, is described by Pa-hian son) might well be corrupted from
(cap. xiii.) The Vihara of the skull- Ujjana or Udyana. Compare with
bone is there said to be placed within the text the account found in Hwui-
a square enclosure, and it is added, lih (Vie, p. 76). Conf. Nouv. Jour.
“ though the heavens should quake Asiatique, tom. vii. pp. 338 f. ; Mas¬
and the earth open, this place would son, Var. Jour., vol. iii. pp. 254
remain unmoved.” Compare with ff. ; Wilson, Ariana Ant., pp. 43,
this the remark of Hiuen Tsiang re¬ 105 f.
96 RECORDS OF WESTERN COUNTRIES, [book ii

In the second storey is a little stUpa, made of the seven

precious substances; it contains the skull-bone of Tatha-
gata; it is I foot 2 inches round; the hair orifices are
distinct; its colour is a whitish-yellow. It is enclosed
in a precious receptacle, which is placed in the middle
of the stilpa. Those who wish to make lucky or unlucky
presages (:marks) make a paste of scented earth, and im¬
press it on the skull-bone; then, according to their meiit,
is the impression made.
Again there is another little stilpa, made of the seven
precious substances, which encloses the skull-bone of
Tathagata. Its shape is like a lotus leaf;49 its colour is
the same as that of the other, and it is also contained
in a precious casket, sealed up and fastened.
Again, there is another little stupa, made of the
seven precious substances, in which is deposited the eye¬
ball of Tathagata, large as an Avira fruit and bright
and clear throughout; this also is deposited in a pre¬
cious casket sealed up and fastened. The Sanghdti robe
of Tathagata, which is made of fine cotton stuff of a
yellow-red colour,50 is also enclosed in a precious box.
Since many months and years have passed, it is a
little damaged. The staff61 of Tathagata, of which
the rings are white iron (tin ?) and the stick of sandal¬
wood, is contained in a precious case (a case made of a
precious substance). Lately, a king, hearing of these
various articles that they formerly belonged to Tathagata
as his own private property, took them away by force to
his own country and placed them in his palace. After
a short time,52 going to look at them, they were gone;
49 The ho him. is the water-lily, 61 The religious staff, khakkharam.
but it is also a general name for or hikkala, was so called from the
mallows (Medhurst, s. v.) This bone noise it made when shaken. Conf.
is that of the ushnislia or top of the hikk; Ch. sek ; Sek cheung, an abbot’s
skull. crosier or staff (Wells Williams).
50 Such seems to be the meaning. It is described in the Sha-men-
Julien has taken it as though Ida- yih-yung (fol. 14 a). See p. 47,
xha referred to another garment, but ante.
it seems merely to denote the robe 62 Scarcely had an hour elapsed,
called S'anyhdft.
BOOK II.] GANDHARA. 97

and after further inquiries he found they had returned to

their original place. These five sacred objects (relics)
often work miracles.
The king of Kapi^a has commanded five pure-conduct
men (Brahmans) to offer continually scents and flowers to
these objects. These pure persons, observing the crowds
who came to worship incessantly, wishing to devote them¬
selves to quiet meditation, have established a scale of
fixed charges, with a view to secure order, by means of
that wealth which is so much esteemed by men. Their
plan, in brief, is this:—All who wish to see the skull-
bone of Tathfigata have to pay one gold piece; those who
wish to take an impression pay five pieces. The other
objects53 in their several order, have a fixed price; and
yet, though the charges are heavy, the worshippers are
numerous.
To the north-west of the double-storied pavilion is a
stUpa, not very high or large, but yet one which possesses
many spiritual (miraculous) qualities. If men only touch
it with a finger, it shakes and trembles to the foundation,
and the bells and the jingles moving together give out a
pleasant sound.
Going south-east from this, crossing mountains and
valleys for 500 li or so, we arrive at the kingdom of
Kien-t’o-lo (Gandhara).

Kien-t’o-i.o—Gandhara.

The kingdom of Gandhara is about 1000 li from east

to west, and about 800 li from north to south. On the
east it borders on the river Sin (Sindh). The capital of
the country is called Po-lu-sha-pu-lo;64 it is about 40 li

53 The phrase tsze chu, which is Khoaspes (Kunar) and the Indus,
of frequent occurrence in Buddhist It is the country of the Gandarse of
composition, seems to mean “more- Ptolemy (Geog., lib. vi. c. 1, 7). The
over ” or “ besides this.” capital was Purushapura now Peshit-
64 The country of Gandhara is war. The Gandarii are mentioned
that of the lower Kabul valley, lying by Hekataios (Fr. 178, 179) and
along the Kabul river between the Herodotos (lib. iii. c. 91, lib. vii. c.
VOL. I. G
98 RECORDS OF WESTERN COUNTRIES, [book it.

in circuit. The royal family is extinct, and the kingdom

is governed by deputies from Kapifia. The towns and
villages are deserted, and there are but few inhabitants.
At one corner of the royal residence65 there are about
iooo families The country is rich in cereals, and pro¬
duces a variety of flowers and fruits; it abounds also in
sugar-cane, from the juice of which they prepare “ the
solid sugar.” The climate is warm and moist, and in
general without ice or snow. The disposition of the
people is timid and soft: they love literature; most of
them belong to heretical schools ; a few believe in the
true law. From old time till now this border-land of
India has produced many authors of sdstras ; for example,
N&r&yanadev a,66 Asahga Bodhisattva, Vasubandhu
Bodhisattva, Dharmatrata, Manorhita, Barova the
noble, and so on. There are about iooo sangharamas,
which are deserted and in ruins. They are filled with
wild shrubs,67 and solitary to the last degree. The stdpas
are mostly decayed. The heretical temples, to the number
of about ioo, are occupied pell-mell by heretics.
Inside the royal city, towards the north-east,68 is an old
foundation (or a ruinous foundation). Formerly this was
the precious tower of the patra of Buddha. After the
Nirvana of Buddha, his pdtra coming to this country, was

66), and the district of Gandaritis or walled portion of the town, in

by Strabo (Geoff., lib. xv. c. i, 26). which the royal palace stood.
See Wilson, Ariana Ant., pp. 125, 56 There is a symbol puli before
131 j J. R. As. Soc., vol. v. p. 117 ; this name, which, as Julien has re¬
Lassen, Ind. Alt., vol. i. pp. 502 f., marked, is inserted by mistake.
vol. ii. pp. 150, 854 ; Pentapot, pp. The Chinese equivalents for the
15 f., 105; Asiat. Res., vol. xv. pp. names of these writers are as fol¬
103, 106 f. ; VishnU-pur., vol. ii. pp. lows: Na-lo-yen-tin (NarSyanadeva),
169, 174, vol. iii. p. 319, vpl. iv. p. Wu-ch’o-p’u-sa (Asaiigha Bodhisa¬
118 ; Malidbli., viii. 2055 f.; Troyer’s ttva), Shi-shin-p’u-sa (Vasubandhu
Rdja-Tarahyini, tom. ii. pp. 316-321; Bodhisattva), Ea-kiu (Dharmatrata),
Elliot, 1list. Ind., vol. i. p. 48 n. ; Ju-i (Manorhita), Hie-tsun (Arya
Bunbury, Ilist. Anc. Geoy., vol. i. Parsvika). All these, the text says,
pp. 142, 238; Reinaud, M6m. sur were born in Gandhara
VInde, pp. 106 f. Panini (iv. 2, 67 M. Julien has pointed out the
133) mentions the Gandhara in the error in the text and supplied this
group Kachchhadi. meaning.
"* The Kuny shiny is the fortified 58 Julien has north-west,
BOOK II.] GANDHARA. 99

worshipped during many centuries. In traversing diffe¬

rent countries it has come now to Persia.59
Outside the city, about 8 or 9 li to the south-east, there
is a pipala tree about 100 feet or so in height. Its branches
are thick and the shade beneath sombre and deep. The
four past Buddhas have sat beneath this tree, and at the
present time there are four sitting figures of the Buddhas
to be seen here. During the Bhadrakalpa, the 996 other
Buddhas will all sit here. Secret spiritual influences
guard the precincts of the tree and exert a protecting
virtue in its continuance. Sakya Tath&gata sat beneath
this tree.-with his face to the south and addressed Ananda
thus:—“Four hundred years after my departure from the
world, there will be a king who shall rule it called Kan-
ishka {Kia-ni-se-kia); not far to the south of this spot
he will raise a stllpa which will contain many various
relics of my bones and flesh.”
To the south of the Pippala tree is a stllpa built by King
Kanishka; this king ascended the throne four hundred
years after the Nirvdna,60 and governed the whole of Jam-
budvipa. He had no faith either in wrong or right (crime
or religious merit), and he lightly esteemed the law of
Buddha. One day when traversing a swampy grove
(bushy swamp) he saw a white hare, which he followed as
far as this spot, when suddenly it disappeared. He then
saw a young shepherd-boy, who was building in the
wood hard by a little stllpa about three feet high. The
king said, “ What are you doing ? ” The shepherd-boy
Answered and said, “ Formerly Sakya Buddha, by his
divine wisdom, delivered this prophecy: ‘ There shall be a
king in this victorious (superior) land who shall erect a
sttipa, which shall contain a great portion of my bodily
relics.’ The sacred merits pf the great king {Kanishka)

69 For the wanderings of the Buddha, vol. i. p. 526; J. R. A. S.,

Pdtra of Buddha (called in Chinese vol. xi. p. 127 ; also consult Yule’s
“the measure vessel,” compare yra- Marco Polo, vol. ii. pp. 301, 310f.
duale and grail), see Fa-hian, pp. 60 See ante, p. 56, note 200, and
36 f., 161 f, j “Koppen, Pie Rel. des inf. p 151, note 97.
IOO RECORDS OF WESTERN COUNTRIES, [book ii.

in former births (suh), with his increasing fame, have

made the present occasion a proper one for the fulfilment
of the old prophecy relating to the divine merit and the
religious superiority of the person concerned. And now I
am engaged for the purpose of directing you to these former
predictions.” 61 Having said these words he disappeared.
The king hearing this explanation, was overjoyed. Flat¬
tering himself that he was referred to in the prophecy
of the great saint, he believed witli all his heart and paid
reverence to the law of Buddha. Surrounding the site
of the little stupa he built a stone stllpa, wishing to sur¬
pass it in height, to prove the power of his religious merit.
But in proportion as his st'upa increased the other always
exceeded it by three feet, and so he went on till his
reached 400 feet, and the circumference of the base was a
li and a half. The storeys having reached to five, each 150
feet in height, then he succeeded in covering the other.
The king, overjoyed, raised on the top of this stllpa twenty-
five circlets of gilded copper on a staff, and he placed in
the middle of the stllpa a peck of the Sariras of Tatha-
gata, and offered to them religious offerings. Scarcely had
he finished his work when he saw the little stllpa take its
place at the south-east of the great foundation, and project
from its side about half-way up.62 The king was disturbed

61 Or, to arouse you to a sense of foundation—i.e., of the lowest divi¬

your destiny (your previous fore¬ sion or storey—and pierced through
cast). the wall of the larger building about
62 Julien translates this differently half way up. Kanishka, ill at ease
—“ he saw the little stUpa raise it¬ in the presence of this portent,
self by the side of the other and ex¬ ordered the greater building to be
ceed it by one-half.” The passage is destroyed down to the second stage.
undoubtedly a difficult one, and On this being done the little tower
rendered more so by a faulty text. again went back to the middle of
To understand it, we must observe the space enclosed by the basement
that the building was a tower of of the larger one, and there over¬
five storeys, each 150 feet in height. topped it as before. So I under¬
The small sttipa or tower was en¬ stand the passage ; and if this be
closed in the middle of the lower so, the only alteration required in
basement. Suddenly, when the the text is in the last clause, where
large tower was finished, the smaller instead of siu, “ little,” I would sub¬
one changed its position, and came stitute ta, “great,” “it came out of,
to the south-east angle of the great i.e., towered above, thp great stllpa.”
book ii.] GANDHARA. ioi

at this, and ordered the stdpa to be destroyed. When they

had got down to the bottom of the second storey, through
which the other projected, immediately that one removed to
its former place, and once more it surpassed in height the
other. The king retiring said, “ It is easy to commit errors
in human affairs,63 but when there is divine influence at
work it is difficult to counteract it. When a matter is
directed by spiritual power, what can human resentment
effect ? ” Having confessed his fault, therefore, he retired.
These two stilpas are still visible. In aggravated64
sickness, if a cure is sought, people burn incense and offer
flowers, and with a sincere faith pay their devotions. In
many cases a remedy is found.
On the southern side of the steps, on the eastern face
of the great stUpa, there are engraved (or carved) two
stiXpasj65 one three feet high, the other five feet. They are
the same shape and proportion as the great stiXpa. Again,
there, are two full-sized figures of Buddha, one four feet,
the other six feet in height. They resemble him as he sat
cross-legged beneath the Bddhi tree. When the full rays
of the sun shine on them they appear of a brilliant gold
colour, and as the light decreases the hues of the stone
seem to assume a reddish-blue colour. The old people
say, “ Several centuries ago, in a fissure of the stone foun¬
dation, there were some gold-coloured ants, the greatest
about the size of the finger, the longest about a barleycorn
in size. Those of the same species consorted together; by
gnawing the stone steps they have left lines and marks as
if engraved on the surface, and by the gold sand which
they left (as deposits) they have caused the figures of
Buddha to assume their present appearance.”

e3 Or, human affairs are change¬ 65 The expression lo c'ho would

able and deceptive. seem to mean that the stdpas were
c4 The sense of ying in this pas¬ engraved, not built. The particular
sage is doubtful; it may mean “ com¬ named as to steps leading up to the
plicated ” or “ threatening (sick¬ stdpa is significant, as illustrating
ness),” or it may refer to complaints the architectural appearance and
peculiar to children. character of these buildings.
102 RECORDS OF WESTERN COUNTRIES, [book n.

On the southern side of the stone steps of the great

sMjpa66 there is a painted figure of Buddha about sixteen
feet high. From the middle upward there are two bodies,
below the middle, only one. The old tradition says: In
the beginning, there was a poor man who hired himself out
to get a living; having obtained a gold coin, he vowed
to make a figure of Buddha. Coming to the stilpa, he
spoke to a painter and said, “ I wish now to get a figure
of Tathagata painted, with its beautiful points of excel¬
lence;67 but I only have one gold coin; this is little
enough to repay an artist. I am sorry to be so hampered
by poverty in carrying out my cherished aim.”
Then the painter, observing his simple truth, said no¬
thing about the price, but promised to set to work to
furnish the picture.
Again there was a man, similarly circumstanced, with
one gold coin, who also sought to have a picture of Bud¬
dha painted. The painter having received thus a gold
piece from each, procured some excellent colours (blue and
vermilion) and painted a picture. Then both men came
the same day to pay reverence to the picture they had had
done, and the artist pointed each to the same figure, tell¬
ing them, “This is the figure of Buddha which you ordered
to be done.” The two men looking at one another in
perplexity, the mind of the artist understanding their
doubts, said, “ What are you thinking about so long ? If
you are thinking about the money, I have not defrauded
you of any part. To show that it is so there must be
some spiritual indication on the part of the picture.”

c,lS This is the literal translation ; side led up to the platform on which
it may mean “on the southern side the tower (st&pa) was built, and that
of the steps,” as though there were the figures referred to were engraved
steps only on the eastern side of the between the pilasters of the terrace
stUpa; or it may, by license, mean on the north and south sides of the
“ on the steps of the st&pa, its south- steps.
ern face,” as though the steps refer- 67 Or, “ a beautifully - marked
red to were on the southern face, figure of Tathagata.” The marks
But the literal translation is prefer- (siancj or laksliana) of Buddha are
able, in which case we may assume well known.—See Burnouf, Lotus,
that a flight of steps on the eastern p. 616, and ante, p. I, note 5.
 BOOK II.] GANDHARA. 103

Scarcely had he finished when the picture, by some spiri¬

tual power, divided itself (from the middle upwards), and
both parts emitted a glory alike. The two men with joy
believed and exulted.
To the south-west of the great stdpa 100 paces or so,
there is a figure of Buddha in white stone about eighteen
feet high. It is a standing figure, and looks to the
north. It has many spiritual powers, and diffuses a
brilliant light. Sometimes there are people who see the
image come out of an evening and go round68 the great
stdpa. Lately a band of robbers wished to go in and
steal. The image immediately came forth and went
before the robbers. Affrighted, they ran away; the image
then returned to its own place, and remained fixed as
before. The robbers, affected by what they had seen,
began a new life, and went about through towns and
villages telling what had happened.
To the left and right of the great stdpa are a hundred
little stdpas standing closely together,69 executed with con¬
summate art. Exquisite perfumes and different musical
sounds at times are perceived, the work of Rishis, saints,
and eminent sages; these also at times are seen walking
round the stlXpas.
According to the prediction of Tathagata, after this
st'dpa has been seven times burnt down and seven times
rebuilt, then the religion of Buddha will disappear. The
record of old worthies says this building has already been
destroyed and restored three times. When (/) first arrived
in this country it had just been destroyed by a fire calamity.
Steps are being taken for its restoration, but they are not
yet complete.
To the west of the great st'dpa there is an old sanghdrdma
which was built by King Kanishka. Its double towers,
connected terraces, storeyed piles, and deep chambers

68 That is, circumambulate it, or Julien explains, arranged in order

perform the praclakshina. like the scales of a fish, that is, with
68 The expression means, as M. regularity.
104 RECORDS OF WESTERN COUNTRIES, [book n.

bear testimony to the eminence of the great priests who have

here formed their illustrious religious characters (gamed
distinction). Although now somewhat decayed, it yet
gives evidence of its wonderful construction. The priests
living in it are few ; they study the Little Vehicle. From
the time it was built many authors of tidstras have lived
herein and gained the supreme fruit (of Arhatship).
Their pure fame is wide-spread, and their exemplary
religious character still survives.
In the third tower (double-storeyed tower) is the cham¬
ber of the honourable Par^vika (Pi-lo-shi-po), but it has
long been in ruins ; but they have placed here a commemo¬
rative tablet to him. He was at first a master of the
Brahmans (or a Brahman doctor), but when eighty years
of age he left his home and assumed the soiled robes (of
a Buddhist disciple). The boys of the town ridiculed him,
saying, “ Foolish old man! you have no wisdom, surely!
Don’t you know that they who become disciples of Buddha
have two tasks to perform, viz., to give themselves to medi¬
tation and to recite the Scriptures ? And now you are old
and infirm, what progress can you make as a disciple ?70
Doubtless you know how to eat (and that is all)! ” Then
Par^vika, hearing such railing speeches, gave up the world 71
and made this vow, “Until I thoroughly penetrate72 the
wisdom of the three Pitakas and get rid of the evil desire
of the three worlds, till I obtain the six miraculous powers73
and reach the eight deliverances (vimokshas), I will not lie
down to rest (my side shall not touch the sleeping mat).”
From that day forth the day was not enough for him to
walk in meditation or to sit upright in deep thought. In
the daytime he studied incessantly the doctrine of the

70 Lit., in the pure streams of the for which see Eitel’s Handbook, a v.,
high calling (traces). or Childers, Pali Diet., s. v. abliinnd.
71 Withdrew from “ time and Five are enumerated in the Lotus,
men.” It may be, withdrew for a cap. v. see pp. 291, 345, 372, 379,
time from men. S20; Introd., p. 263. For the vimdk-
72 Whilst I do not understand, &c. shas see Lotus, pp. 347, 824 ; Chil
73 The six miraculous or spiritual ders, Pali Diet., s. v. vimokho. See
powers are the abhijiids, so called; note 88, p 149, inf.
BOOK II.] GANDHARA. 105

sublime principles (of Buddhism), and at night he sat

silently meditating in unbroken thought. After three
years he obtained insight into the three pitakas, and shook
off all worldly desires,74 and obtained the threefold know¬
ledge.75 Then people called him the honourable Par6-
vika76 and paid him reverence.
To the east of Par^vika’s chamber is an old building in
which Yasubandliu77 Bodhisattva prepared the ’O-pi-ta-
mo-hu-she-lun (Abhidharmakdsha &dstra) ;78 men, out of
respect to him, have placed here a commemorative tablet
to this effect.
To the south of Yasubandhu’s house, about fifty paces or
so, is a second storied-pavilion in which Manorhita,79 a
master of tidstras, composed the Vibhdshd fedstra. This
learned doctor flourished in the midst of the thousand

74 Desire of the three worlds. dhist books will have to be dis

75 The. tidvidyds, the threefold credited (inf. p. 119, n. 1). Lassen,
knowledge, viz., of the impermanence I. A., vol. ii. p. 1205 ; Edkins, Oh.
of all things (anitya), of sorrow Buddh., pp. 169, 278; Vassilief,
(dukha), and of unreality (andtmd). pp. 214 ff., or Ind. Ant., vol. iv.
78 Parsvika, Chin. Hie-ts’un, so pp. 142 f.
named from pdrsva (Chin, hie), “the 78 This is a work frequently named
side,” from his vow, here related, in these records. It was written by
not to lie on his side. He is reckoned Vasubandhu to refute the errors, of
the ninth or tenth Buddhist patri¬ the Vaibhashikas, and was trans¬
arch (according as Yasumitra, the lated into Chinese by Paramartha,
seventh, is excluded or not); Edkins, A.D. 557-589. For an account of its
Chin. Buddh., p. 74 ; Lassen, /. A., origin see the Life of Buddha by
vol. ii. p. 1202 ; Vassilief, pp. 48, Wong Phil, § 195, in J. R. A. S., vol.
75 f. 203 f. 211 ; Ind. Ant., vol. iv. xx. p. 211 ; Edkins, Ch. Buddh., p.
p. 141. 120; Vassilief, pp. 77 f. 108, 130,220.
77 Vasu.bandhu (Fo - siu - fan - tho) 79 Manorhita, otherwise written
translated Thien-sin and Shi-sin, Manorata, Mandrhata, or Mandra-
according to northern accounts, the tha (Jul., Vie, p. 405), also Manura.
twenty-first patriarch of the Bud¬ This is explained by the Chinese
dhist church, and younger brother Ju-i, an expression used for the
of Asanga. But this succession of Kalpavfilcsha or “ wishing tree,” de¬
patriarchs is more than doubtful, noting power to produce whatever
for Budhidharma. who is represented was wished ; literally, “conformable
as the twenty-eighth patriarch, ar¬ (hita) to thought (mana, mind).” He
rived in China A.D. 520 ; but accord¬ is probably the same as Manirata
ing to Max Muller, Vasubandhu (Vassilief, Bouddhisme, p. 219). He
flourished in India in the second is reckoned the twenty-second patri¬
half of the sixth century (India, p. arch.—Lassen, I. A., vol. ii. p 1206 ;
306). If this date can be estab¬ Edkins, Ch. Buddh., pp. 82-84 > M.
lished, many of the statements of Muller, India, pp. 289, 302; and
dates found in the Chinese Bud¬ note 77 ante.
106 RECORDS OF WESTERN COUNTRIES, [book ii.

years 80 after the Nirvdna of Buddha. In his youth he was

devoted to study and had distinguished talent. His fame
was wide spread with the religious, and laymen sought to
do him hearty reverence. At that time Vikramaditya,81
king of the country of Sravasti, was, of wide renown. He
ordered his ministers to distribute daily throughout India82
five lakhs of gold coin ; lie largely (everywhere) supplied the
wants of the poor, the orphan, and the bereaved. His trea¬
surer, fearing that the resources of the kingdom would be
exhausted, represented the case to the king, and said, “Ma¬
haraja ! your fame has reached to the very lowest of your
subjects, and extends to the brute creation. You bid me
add (to your expenditure) five lakhs of gold to succour the
poor throughout the world. Your treasury will thus be
emptied, and then fresh imposts will have to be laid (on

80 This expression, “in the midst as Vikramaditya or Harsha of IJ j-

of, or during, the thousand years,” jayini, according to Dr. J. Fergusson
has a particular reference to the and Prof. M. Muller, the founder of
period of l ooo years which succeeded the usual Sam vat era, 56 B.C. The
the period of 500 years after Bud¬ Chinese equivalent for his name is
dha’s death. The 500 years is called chaoujih, or “leaping above the sun,”
the period of the “true law,” the or “ the upspringing light,” “ the
1000 years “ the period of images,” dawn.” As to the mode in which
i.e., image-worship ; after that came this era of Vikramaditya might
the period of “ no law.” The phrase have been contrived, see Fergusson
“during the 1000 years,” therefore, (/. R. A. (S'., N. S., vol. xii. p. 273).
in these records, means that the The starting-point from which these
person referred to lived during writers suppose it came into use is
the middle portion of the second 544 A. D. The expression Vikra-
period, that is, about a thousand mMitya of Sritvasti, is the same as
years after Buddha. There is a Vikramaditya of Ayodhya (Oudh),
useful note in Wong Pub’s life of where we are told (Vassilief, p. 219)
Buddha (§ 204, J. R. A. S., vol. xx. he held his court. The town of
p. 215) relating to this point, from Sravasti was in ruins even in Fa¬
which it appears that the accepted bian’s time (cap. xx.)
date of the Nirvdna in China at this 82 “Throughout all the Indies.”
time was 850 b.c. The period of This passage may also be translated
1000 years, therefore, would extend thus : “ An envoy (ski shari) coming
from 350 B.O. to 650 A.D. Wong to India, he daily,” &c. Julien re¬
Piih uses the expression ke-shi “the fers it to one of his own envoys, but
latter age,” for “the thousand in any case the passage is obscure.
years.” Manorhita is placed under Judging from the context, I think
Yikramaditya Harsha of Ujjain, and the meaning is, “ he ordered his
therefore lived about the middle of minister, in the next sentence called
the 6th century A.D., according to “his treasurer.” to give throughout
M. Muller, India, p. 290. India on one day five lakhs for the
81 This is supposed to be the same poor.”
BOOK II.] GANDHARA. 107

the land cultivators), until the resources of the land be

also exhausted; then the voice of complaint will be heard
and hostility be 'provoked. Your majesty, indeed, will get
credit for charity, but your minister83 will lose the respect
of all.” The king answered, “ But of my own surplus I
(wish to) relieve the poor. I would on no account, for my
own advantage, thoughtlessly burthen (grind down) the
country.” Accordingly he added five lakhs for the good
of the poor. Some time after this the king was engaged
chasing a boar. Having lost the track, he gave a man a
lakh for putting him on the scent again. Now Manorhita,
the doctor of Sdstras, once engaged a man to shave his
head, and gave him offhand a lakh of gold for so doing.84
This munificent act was recorded in the annals by the
chief historian. The king reading of it, was filled with
shame, and his proud heart continually fretted about it,85
and so he desired to bring some fault against Manorhita
and punish him. So he summoned an assembly of diffe¬
rent religious persons whose talents were most noted,86
to the number of one hundred, and issued the following
decree: “ I wish to put a check to the various opinions
(ivanderings) and to settle the true limits (of inquiry) ; the
opinions of different religious sects are so various that the
mind knows not what to believe. Exert your utmost
ability, therefore, to-day in following out my directions.”
On meeting for discussion he made a second decree: “The
doctors of law belonging to the heretics 87 are distinguished
83 Such is plainly the meaning; as referring to Manorhita himself,
the treasurer is speaking of himself. who, although a writer of S'dstras,
The antithesis requires it, “kun was also a prince (vid. Eitel, s.v.)
shang, shag hia.” M. Julien trans¬ 85 l.e., that Manorhita should
lates it as referring to all the sub¬ have equalled him in munificence,
jects. and that he should be held up as an
84 M. Julien translates as follows : example.
“On jour le maitre des Qastras 80 “Whose virtuous deeds (good
Jou-i (Manorhita) ayant envoye un qualities) were high and profound.”
homme pour couper les cheveux au I find nothing about Brahmans in the
roi; ” but in my text there is no text.
word for “king,” and the whole 87 Or it may be, “ the unbelievers
context seems to require another and the doctors of sdstras are both
rendering. I translate the passage eminent,” &c.
io8 RECORDS OF WESTERN COUNTRIES, [book ii

for their ability. The Shamans and the followers of the

law (of Buddha) ought to look well to the principles of
their sect; if they prevail, then they will bring reverence
to the law of Buddha; but if they fail, then they shall
be exterminated.”88 On this, Manorhita questioned the
heretics and silenced89 ninety-nine of them. And now a
man was placed (sat on the mat to dispute with him) of no
ability whatever,90 and for the sake of a trifling discussion
(Manorhita) proposed the subject of fire and smoke. On
this the king and the heretics cried out, saying, “ Manor¬
hita, the doctor of Sdstras, has lost the sense of right con¬
nection (mistaken the order or sense of the phrase); he
should have named smoke first and fire afterwards: this
order of things is constant.” Manorhita wishing to ex¬
plain the difficulty, was not allowed a hearing; on which,
ashamed to see himself thus treated by the people, he
bit out his tongue and wrote a warning to his disciple
Vasubandhu, saying, “In the multitude of partisans
there is no justice; among persons deceived there is no
discernment.” Having written this, he died.
A little afterwards Vikramaditya-raja lost his kingdom
and was succeeded by a monarch who widely patronised
those distinguished for literary merit.91 Vasubandhu,
wishing to wash out the former disgrace, came to the king
and said, “ Maharaja, by your sacred qualities you rule the
empire and govern with wisdom. My old master, Manor¬
hita, was deeply versed in the mysterious doctrine. The
former king, from an old resentment, deprived him of his
high renown. I now wish to avenge the injury done to my
master.” The king, knowing that Manorhita was a man
of superior intelligence, approved of the noble project of
Vasubandhu; he summoned the heretics who had dis¬
cussed with Manorhita. Vasubandhu having; exhibited
88 It ought probably to be rendered 90 Or, who looked at him with a
thus : “ If they prevail, then I will dispirited (downcast) air.
reverence the law of Buddha; if 91 This would appear to be SihV
they are defeated, I will utterly ex- ditya of Ujjain, spoken of by Hiuen
terminate the priests.” Tsiang (Book xi.) as having lived
89 Made to retire. about sixty years before his own time.
BOOK II.] PUSHKALAVATI. 109

afresh the former conclusions of his master, the heretics

were abashed and retired.
To the north-east of the sanghdrdma of Kanishka-raja
about 50 li, we cross a great river and arrive at the town
of Pushkalavati (Po-shi-kie-lo-fa-ti).92 It is about 14
or 15 li in circuit; the population is large; the inner gates
are connected by a hollow (tunnel ?).93
Outside the western gate is a Deva temple. The image
of the god is imposing and works constant miracles.
To the east of the city is a st'dpa built by A^oka-raja.
This is the place where the four former Buddhas delivered
the law {preached). Among former saints and sages many
have come (descended spiritually) from Mid-India to this
place to instruct all creatures {things). For example, Vasu-
mitra,94doctor of &dstras, who composed the Ckung-sse-fen-o-
pi-ta-mo {Abhidharmaprakarana-pdda) fedstra in this place.
To the north of the town 4 or 5 li is an old sanghdrdma,
of which the halls are deserted and cold. There are very
few priests in it, and all of them follow the teaching of

93 Or Pushkaravati, the old capital the great river which the traveller
of Gandhara, said to have been here crossed. See Baber’s Mem., pp.
founded by Pushkara or Pushkala, 136, 141, 251 ; Cunningham, Anc.
the son of Bharata and nephew of Geog., pp. 49 f. ; St. Martin, Giog.
Rama (Wilson, Yishnu-pur., vol. de VInde, p. 37; Bunbury, Hist. A nc.
iii. p. 319). The district is called Geog., vol. i. p. 498 ; Wilson, Ariana,
IlevKeXacvTis and IIei//ceXat^Tts by Ant., pp. 185 f. ; Ind. Ant., vol. v.
Arrian (Anah., lib. iv. c. 22, s. 9 ; pp. 85 f., 330 ; Lassen, I. A., vol. i.
Jnd., c. 4, s. 11), and the capital p. 501, vol. iii. p. 139; Reinaud,
IloifceXai^rts or Iler/c^Xa {Ind., c. i, Mem. s. VInde, p. 65.
s. 8), while Strabo calls the city 93 The phrase leu yen means the
Ilee/cfXcuTts (lib., xv. c. 21 s. 27). inner gates of a town or village
Pliny has Peucolais (lib. vi. c. 21, s. (Medhurst, s. v. Ytn\ and tung lin
62) and the people Peucolait® (c. means “ deeply connected,” or “ are
23, s. 78). Dionysius Perigetis has deep and connected.” Julien trans¬
Ilei/KaXcus (v. 1143), and the author lates it, “the houses rise in thick
of the Periplus Mar. jEvyth. (s. 47) lines.” The readings must be dif¬
and Ptolemy Upo/cXcus (lib. vii. c. I, ferent.
s. 44 ; v. 1. Ilo/cXa'ts). Alexander the 94 Vasumitra, in Chinese Shi
Great besieged and took it from Yu, friend of the world.—Ch. Ed.
Astes (Hasti) and appointed San- He was one of the chief of the 500
gaeus (Sanjaya) as his successor. It great Arhats who formed the council
was probably at Hashtanagara, 18 convoked by Kanishka. Vassilief,
miles north of Peshawar, on the pp. 49 f., 58 f., 78, 107, 113, 222 f. ;
Svat (Suastos), near its junction Edkins, Ch. Buddh., pp. 72 b, 283;
with the Ksibul (Kophen or Kbphes), Burnouf, Int., pp. 399, 505 f.
tio RECORDS OF WESTERN COUNTRIES, [book ii.

the Little Vehicle. Dharmatr&ta, master of fldstras,

here composed the Ts'a-o-pi-ta-ma-lun (Samyuktdbhi-
dharma Sdstra'f5
By the side of the ianghdrdma is a stiXpa several hundred
feet high, which was built by A^oka-raja. It is made of
carved wood and veined stone, the work of various artists.
Sakya Buddha, in old time when king of this country,
prepared himself as a Bodhisattva (for becoming a Buddha).
He gave up all he had at the request of those who asked,
and spared not to sacrifice his own body as a bequeathed
gift (a testamentary gift). Having been born in this
country a thousand times as king, he gave during each of
those thousands births in this excellent country, his eyes
as an offering.
Going not far east from this, there are two stone stiXpas,
each about ioo feet in height. The right-hand one was
built by Brahma D§va, that on the left by Sakra (king of
Divas). They were both adorned with jewels and gems.
After Buddha’s death these jewels changed themselves into
ordinary stones. Although the buildings are in a ruin¬
ous condition, still they are of a considerable height and
grandeur.
Going north-west about 50 li from these stupas, there
is another stfXpa. Here Sakya Tath&gata converted the
Mother of the demons06 and caused her to refrain from
95 According to the Ch’uh-yau for he commented on his work, it ia
Icing (Uddnavarga), Dharmatr&ta highly probable that the Dharma-
was uncle of Vasumitra. (See Beal, tr&ta alluded to in the text was the
Texts from the Buddhist Canon (Dhar- compiler of the Northern versions
mapada), p, 8; Rockhill’s Uddna¬ of the “Verses of the Law’’ (Dhar-
varga, p. xi.) There was another mapada) known both in China and
Dharmatrflta, according to Tara- Tibet. Dharmatrata, according tc
n&tha (Rockhill, p. xi.), who was one a note in the text, was erroneously
of the leaders of the Vaibhashika called Dharmatara.
school, and also another Vasumitra, 96 The mother of the demons was,
who commented on the Ablndharma according to I-tsing (K. i. § 9), called
K6sha written by Vasubandhu, who H&riti (Ko-li-ti), and was venerated
lived probably in the fifth century by the Buddhists. “ She had made a
a.d. But as the Chinese versions vow in a former birth to devour
of the Dharmapada were made before the children of R&jagrlha, and was
Vasubandhu’s time, and the second accordingly born as a Yaksha, and
Vasuiuitra lived after Vasubandhu, became the mother of 500 children
BOQK II.] PO-LU-SRA. ill

hurting men. It is for this reason the common folk of

this country offer sacrifices to obtain children from her.
Going north 50 li or so from this, there is another stdpa.
It was here S&maka Bodhisattva97 (Shang-mu-kid), walking
piously, nourished as a boy his blind father and mother.
One day when gathering fruits for them, he encountered
the king as he was hunting, who wounded him by mistake
with a poisoned arrow. By means of the spiritual power
of his great faith he was restored to health through some
medicaments which Indra (Tien-ti), moved by his holy
conduct, applied to the wound.
To the south-east of this place 63 about 200 li, we arrive
at the town Po-lu-sha." On the north of this town is

To nourish these she each day she is called Kwei - tseu - mu.—
took a child (boy or girl) of R&ja- Julien, Me moires, tom. i. p. 120 n.
grlha. People having told Buddha My translation of I-tsing, however,
of it, he hid one of the Yaksha’s differs from Julien’s. The Chalu-
children called “the loved one.” kyas and other royal families of the
The mother, having searched every¬ Dekhan claim to be descendants of
where, at last found it by Buddha’s ■ Hariti (Hdrittputra). The above
side. On this the Lord addressed account from I-tsing relates to the
her as follows : “ Do you so tenderly figure of Hariti in the Vara.ha temple
love your child ? but you possess at Tamralipti. Possibly this temple
500 such. How much more would may have been a Chalukya founda¬
persons with only one or two love tion, for the Varaha (boar) was one
theirs ? ” On this she was con¬ of their principal insignia.
verted and became a Up&sikfl, or 97 This refers to Sama, the son of
lay disciple. She then inquired Dukhula, in the Sdmajdtaka. He is
how she was to feed her 500 chil¬ called in Fa-hian Shen (for Shcn-ma),
dren. On this Buddha said, “The andthis equivalent is also given in the
Bhikshus who live in their monas¬ text. See Trans. Int. Cong. Orient.
teries shall every day offer you food {1874), p. 135. The J&talca is repre¬
out of their portion for nourish¬ sented among the Sanchi sculptures
ment.” Therefore in the convents (Tree and Serp. Worship, pi. xxxvi,
of the western world, either within fig. 1). For an account of it see
the porch of the gates or by the side Spence Hardy’s Eastei-n Monachism,
of the kitchen, they paint on the p. 275 ; ccnf. Man. Budh., p. 460.
wall a figure of the mother holding The story is also a Brahmanical one,
a child, and below sometimes five, occurring in the RAni&yana.—Ind.
sometimes three others in the fore¬ Ant., vol. i. pp. 37-39.
ground. Every day they place be¬ 98 That is, south-east from the
fore this image a dish of food for stupa of Samaka Bodhisattva. I
her portion of nourishment. She is have not repeated the name of the
the most powerful among the fol¬ place in this and other passages.
lowers (retinue) of the four heavenly 99 Following the route described
kings (Dova-rajas). The sick and in the text, we are taken first 4 or
those without children offer her food 5 li to the north of Pushkal&vati,
to obtain their wishes In China next a little way to the east) then 59
112 RECORDS OF WESTERN COUNTRIES, [book rr.

a stilpa; here it was Sudana100 the prince, havinggiven in

charity to some Brahmans the great elephant of his father
the king, was blamed and banished. In leaving Ins
friends, having gone out of the gate of the wall, it was
here he paid adieu. Beside this is a sahghdrdma101 with
about fifty priests or so, who all study the Little Vehicle.
Formerly l^vara, master of £dstras, in this place composed
the O-pi-ta-mo-ming-ching-lun.102
Outside the eastern gate of the town of Po-lu-sha is a
sahghdrdma with about fifty priests, who all study the
Great Vehicle. Here is a stilpa built by A^oka-rfija. In
old times Sudana the prince, having been banished from his
home, dwelt in Mount Dantaloka.103 Here a Brahman
begged his son and daughter, and he sold them to him.
To the north-east of Po-lu-sha city about 20 li or so we
come to Mount Dantaloka. Above a ridge of that mountain
is a stilpa built by A^oka-raja ; it was here the prince
li to the north-west, then 50 li to with this history. The same Jdtaka
the north. It is from this point we is also found amongst the AmarA-
are to reckon 200 li to the south¬ vati sculptures, op. cit., pi. lxv. fig.
west to Po-lu-sha. M. V. de St. I. With respect to the name Su¬
Martin (M/moire, p. 309) substi¬ dan a, the Chinese explanation (good
tutes 250 li for 200, and he then teeth) is erroneous, as M. Julien has
reckons from Pushkalavati. Gene¬ pointed out (p. 122 n.) Sudan ta is
ral Cunningham falls into the same the name of a Pratyekabuddba men¬
mistake (Anc. Geog., p. 52), and tioned in the Trikandasisha, i. i, 13.
identifies Po - lu - sha with Palo- 101 So I translate the passage. M.
dheri, or the village of Pali, situ¬ Julien understands the number fifty
ated on a dheri or mound of ruins to refer to the sahghdrdmas. But it
(op. cit., p. 52). This would agree with would be an unusual circumstance
Hiuen Tsiang’s distance and bear¬ to find fifty or more convents near
ing, that is, from the stilpa of Sa- one spot, nor does the text neces¬
maka, which was some 90 to 100 li sarily require it.
to the north-north-east of Pushka¬ m Restored doubtfully by Julien
lavati. to AbhidharmapraJcdda-sddhana S'ds-
100 That is, Visvantara, Yisvan- tra. It was perhaps the Samyukta-
tara, or Vessantara, the prince. His abhidharmahridaya S'dstra, which
history is a popular one among Bud¬ Isvara is said to have translated in
dhists. See Spence Hardy’s Man. 426 a.d. Isvara’s name is given in
of Budhism., p. 118; Fergusson, Chinese as Tsu - tsai, “ master,”
Tree and Serp. Worship, pi. xxxii. ; “lord,” “self-existent.”
Beal’s Fah-hian, p. 194 n. 2; Bur- 103 Tan-ta-lo-kia, which might also
nouf, Lotus, p. 411; conf. Kathdsarit., be restored to Dandarika. The Ja¬
113,9; Aitar. Brdhm., vii. 27, 34. panese equivalent givenin the text for
The particulars given in the text and lo is to. General Cunningham iden¬
in Fa-hian led to the identification of tifies this mountain with the Montes
pi. xxxii. in Tree and Serp. Worship Dcedali of Justin (op. cit., p. 52.)
hook ii.] PO-LU-SHA. "3

Sudana dwelt in solitude. By the side of this place, and

close by, is a stiXpa. It was here the prince gave his son
and daughter to the Brahman, who, on his part, beat them
till the blood flowed out on the ground. At the present
time the shrubs and trees are all of a deep red colour. Be¬
tween the crags (of the mountain) there is a stone chamber,
where the prince and his wife dwelt and practised medita¬
tion. In the midst of the valley the trees droop down
their branches like curtains. Here it was the prince in
old time wandered forth and rested.
By the side of this wood, and not far from it, is a rocky
cell in which an old Rlshi dwelt.
Going north-west from the stone cell about 100 li or so,
we cross a small hill and come to a large mountain. To
the south of the mountain is a sanghdrama, with a few
priests as occupants, who study the Great Vehicle. By
the side of it is a stilpa built by A£oka - raja. This is
the place which in old time was occupied by Eka^rlnga
Rlshi.104 This Rlshi being deceived by a pleasure-woman,
lost his spiritual faculties. The woman, mounting his
shoulders, returned to the city.
To the north-east of the city of Po-lu-sha 50 li or so,
we come to a high mountain, on which is a figure of the
wife of l^vara Delva carved out of green (bluish) stone.
This is Blnma Devi.105 All the people of the better class,
and the lower orders too, declare that this figure was self-
wrought. It has the reputation of working numerous
miracles, and therefore is venerated (worshipped) by all,
so that from every part of India men come to pay their
vows and seek prosperity thereby. Both poor and rich
assemble here from every part, near and distant. Those
who wish to see the form of the divine spirit, being filled

104 This story of Ekasrliiga seems Legend, p. 124; and compare the
to be connected with the episode of notice in Yule’s Marco Polo, vol. ii.
Srlnga in the Rdmdyana. It is con- p. 233; lnd. Ant., voT. i. p. 244,
stantlyreferred to in Buddhist books, vol. ii. pp. 69, 140 f.
See Eitel’s Handbook, s. v. ; Catena 105 Bhiinrl is a form of IJurga, pro-
of Buddh. Scrip., p. 260 ; Romantic bably = Si-wang-mu of the Chinese.
VOL. I. II
114 RECORDS OF WESTERN COUNTRIES, [book n.

with faith and free from doubt, after fasting seven days
are privileged to behold it, and obtain for the most part
their prayers.106 Below the mountain is the temple of
Mahe^vara Deva; the heretics who cover themselves with
ashes107 come here to offer sacrifice.
Going south-east from the temple of Bhlmft 150 li, we
come to U-to-kia-han-ch’a.108 Tliis town is about 20
li in circuit; on the south it borders on the river Sindh
(Sin-to). The inhabitants are rich and prosperous. Here
is amassed a supply of valuable merchandise, and mixed
goods from all quarters.
To the north-west of U-to-kia-han-c’ha 20 li or so
we come to the town of P’o-lo-tu-lo.109 This is the
place where the Rlshi Panini, who composed the Ching-
ming-lun110 was born.
Referring to the most ancient times, letters were very
numerousbut when, in the process of ages, the world
was destroyed and remained as a void, the Devas of long
life111 descended spiritually to guide the people. Such
was the origin of the' ancient112 letters and composition.

106 The same thing is said about lated hill 650 feet above the plain.
Kwan-yin (Avalokite^vara). For The vast quantities of ruins found in
some account of the worship of Durga this place indicate that it was once
or Parvati, and of Kwan - yin or a centre of religious worship. Is
Avalokitesvara, as mountain deities, this the site of Po-lu-sha ? Kapurda-
see /. R. A. S., N.S., vol. xv. p. 333. garhi is 20 miles north-west from
1117 That is, the Pasupatas. Com¬ Ohind, and Takht-i-Bhal 13 miles
pare what Hiuen Tsiang says in E.N.E. from Kapurdagarhi. See p.
reference to Kwan-yin or Aval6- *35-
kitesvara, viz., when he reveals him¬ 109 The symbol p’o is for so (Jul.)
self on Mount Potaraka, he some¬ The town is Salatura, the birthplace
times takes the form of tsvara and of P&nini, who is known by the
sometimes that of a Pasupata (book name of .‘Salaturiya (Panini, iv. 3,
x. fol. 30). See also p. 60, n. 210 ante. 94). Cunningham identifies it with
108 Restored by Julien to Uda- the village of Lahor, which he says
khftnda ; identified by V. St. Martin is four miles north-west of Ohind.—
with Ohind. Its south side rests on Geog., p. 57. Conf. Weber, 1list.
the Indus. The distance is 150 li Sansk. Lit., p. 218, n.
from the temple of Bhima. If we 110 The Vydkaranam..
actually project 150 li (30 miles) 111 Or, the Devas who possessed
north-west from Ohind, it would long life.
bring us near Jamillgarhi. About 50 n- I understand the symbol ku
li or 8 miles E.S.E. from it is in this passage to mean “ old ” or
Takht-i-BhaT, standing on an iso¬ “ancient.”
book ii.] SALATURA. 115

From this time and after it the source (of language)

spread and passed its (former) bounds. Brahmfi Deva
and Sakra (Devendra) established rules (forms or ex¬
amples) according to the requirements. Rlshis belonging
to different schools each drew up forms of letters. Men
in their successive generations put into use what had been
delivered to them; but nevertheless students without
ability (religious ability) were unable to make use (of
thtse characters). And now men’s lives were reduced to
the length of a hundred years, when the Rishi Panini
was born; he was from his birth extensively informed
about things (men and things). The times being dull
and careless, he wished to reform the vague and false
rules (of writing and speaking)—to fix the rules and cor¬
rect improprieties. As he wandered about asking for right
ways,113 he encountered l^vara D6va, and recounted to him
the plan of his undertaking, l^vara D@va said, “ Wonder¬
ful ! I will assist you in this.” The Rlshi, having received
instruction, retired. He then laboured incessantly and put
forth all his power of mind. He collected a multitude
of words, and made a book on letters which contained
a thousand £ldkas; each MSlca was of thirty-two syllables.
It contained everything known from the first till then, with¬
out exception, respecting letters and words. He then
closed it and sent it to the king (supreme ruler), who
exceedingly prized it, and issued an edict that throughout
the kingdom it should be used and taught to others ; and
he added that whoever should learn it from beginning to
end should receive as his reward a thousand pieces of gold.
And so from that time masters have received it and
handed it down in its completeness for the good of the
world. Hence the Brahmans of this town are well
grounded in their literary work, and are of high renown
for their talents, well informed as to things (men and
things), and of a vigorous understanding (memory).
In the town of So-lo-tu-lo is a stbjupa. This is the
] Or. asking for wisdom or knowledge.
116 RECORDS OF WESTERN COUNTRIES, [book m

spot where an Arhat converted a disciple of Panini.

Tath&gata had left the world some five hundred years,
when there was a great Arhat who came to the country
of Ka^mir. and went about converting men. Coming
to this place, he saw a Brahmacharin occupied in chastis¬
ing a boy whom he was instructing in letters. Then the
Arhat spake to the Br&hman thus: “ Why do you cause
pain to this child ? ” The Brahman replied, “ I am teach¬
ing him the Shing-ming (&abdavidyd), but he makes no
proper progress.” The Arhat smiled significantly,114 on
which the Brahman said, “ Shamans are of a pitiful and
loving disposition, and well disposed to men and creatures
generally ; why did you smile, honoured sir ? Pray let me
know! ”
The Arhat replied, “ Light words are not becom¬
ing,115 and X fear to cause in you incredulous thoughts
and unbelief. No doubt you have heard of the Rishi
Panini, who compiled the feabdavidyd &dstra, which he
has left for the instruction of the world.” The Brahman
replied, “ The children of this town, who are his disciples,
revere his eminent qualities, and a statue erected to his
memory still exists.” The Arhat continued: “ This little
boy whom you are instructing was that very (Pdnini)
Rishi. As he devoted his vigorous mind to investigate
worldly literature, he only produced heretical treatises
without any power of true reason in them. His spirit
and his wisdom were dispersed, and he has run through
the cycles of continued birth from then till now. Thanks
to some remnant of true virtue, he has been now born
as your attached child; but the literature of the world
and these treatises on letters are only cause of use-

114 The symbol yew, according to smile ” in many of our own mediae-
Medhurst, means “to put forth val legends (vid. Romantic History
vital energy;yew ne, therefore, I of Buddha, p. 12 n.) Julien’s “se
take to denote “ significance” or derida ” hardly meets the idea of the
“ meaning,” The smile of Buddha original.
or an Arhat was supposed to indicate 115 “ Light words, ” in the sense
prophetic insight or vision. The of trifling or unmeaning words, or
same meaning is attached to “a words spoken lightly.
book ii.] SALATURA. 117

less efforts to him, and are as nothing compared to

the holy teaching of Tathagata, which, by its mysteri¬
ous influences, procures both happiness and wisdom.
On the shores of the southern sea there was an old
decayed tree, in the hollows of which five hundred bats
had taken up their abodes. Once some merchants took
their seats beneath this tree, and as a cold wind was
blowing, these men, cold and hungry, gathered together a
heap of fuel and lit a fire at the tree-foot. The flames
catching hold of the tree, by degrees it was burnt down.
At this time amongst the merchant troop there was one
who, after the turn of the night, began to recite a portion
of the Abhidharma PitaJca. The bats, notwithstanding the
flames, because of the beauty of the sound of the law
patiently endured the pain, and did not come forth
After this they died, and, according to their works, they
all received birth as men. They became ascetics, practised
wisdom, and by the power of the sounds of the law
they had heard they grew in wisdom and became Arhats
as the result of merit acquired in the world. Lately
the king, Kanishka, with the honourable Parsvika, sum¬
moning; a council of five hundred saints and sases in
the country of Kasmir, they drew up the Vibdshd
Sdstra. These were the five hundred bats who formerly
dwelt in that decayed tree. I myself, though of poor
ability, am one of the number. It is thus men differ in
their superior or inferior abilities. Some rise, others live
in obscurity. But now, 0 virtuous one! permit your
pupil (attached child') to leave his home. Becoming a
disciple of Buddha, the merits we secure are not to be
told.”
The Arhat having' spoken thus, proved his spiritual
capabilities by instantly disappearing. The Brahman was
deeply affected by what he saw, and moved to believe.
He noised abroad through the town and neighbourhood
what had happened, and permitted the child to become a
disciple of Buddha and acquire wisdom. Moreover, he
ii8 RECORDS OF WESTERN COUNTRIES, [book n.

himself changed his belief, and mightily reverenced the

three precious ones. The people of the village, following
his example, became disciples, and till now they have
remained earnest in their profession.
From U-to-kia-han-ch’a, going north, we pass over
some mountains, cross a river, and travelling 600 li or so
we arrive at the kingdom of U-chang-na (Udyana).

END or BOOK n.
 ( ii9 )

BOOK III.

Relates to eight countries, viz., (i) U-chang-na, (2) Po-lu-lo,

(3) Ta-ch’a-shi lo, (4) Sang-ho-pu-lo, (5) Wu-la-shi, (6) Kiu-
shi-mi-lo, (7) Pun-nu-tso, (8) Ko-lo-chi-pu-lo.

I. U-CHANG-NA (UDYANA).

The country of U-chang-na1 is about 5000^ in circuit;

the mountains and valleys are continously connected, and
the valleys and marshes ‘alternate with a succession of
high plateaux. Though various kinds of grain are sown,
yet the crops are not rich. The grape is abundant, the

1 Udyana (Prakrit, Ujjana), the oured.” He tells us, moreover, that

U-chanrj of Fa-hiau (cap. viii. i, is there were five hundred sanghdrdmas
so called because of its garden-like in the country, all belonging to the
appearance. “ Udyana lay to the Little Vehicle; but in Hiuen Tsiang’s
north of Peshawar on the Sw&t time all the convents were desolate
river, but from the extent assigned and ruined. We may therefore fix
to it by HiuenTsiang the name pro¬ the persecution of Mahirakula (or
bably covered the whole hill-region Mihirakula), who was a contempor¬
south of the Hindu Kush and the ary of Baladitya, between the time
Dard country from Chitral to the of Fa-hian and Hiuen Tsiang (a.d.
Indus.”—Yule, Marco Polo, vol. i. 400 and 630 a.d.) Baladitya
p. 173; compare also Cunningham’s and Mahirakula, indeed, are placed
remarks, Geog. Anc. Ind., p. 81 ; “several centuries before the time of
Lassen, I. A., vol. i. p. 505, vol. Hiuen Tsiang ” (infra) ; but we can
iii. p. 138; and Bactrian Coins, scarcely suppose that Fa-hian would
(Eng. trans.) p. 96. It is described have described the country as he
by Sung-yun as bordering on the does if the persecution had happened
T’sung-ling mountains to the north, before his time. The common state¬
and on India to the south. This ment is that Simha was the last
writer gives a glowing description patriarch of the North, and that he
of the fertility and beauty of the was killed by Mahirakula (see Wong
valley and its neighbourhood (Beal’s Pa, § 179, in It. As. Soc., vol.
Buddhist Pilgrims, p. 189). It was xx. p. 204). He is generally stated
a flourishing centre of Buddhist wor¬ to be the 23d patriarch, and Bodhi-
ship. Fa-hian (cap. viii.) says “the dharma, who was the 28th, certainly
law of Buddha is universally hon- lived in A.D. 520, when he arrived in
120 RECORDS OF WESTERN COUNTRIES, [book iii.

sugar-cane scarce. The earth produces gold and iron, and

is favourable to the cultivation of the scented (shrub)
called Yo-kin (turmeric). The forests are thick and shady,
the fruits and flowers abundant. The cold and heat are
agreeably tempered, the wind and rain come in their sea¬
son. The people are soft and effeminate, and in disposi¬
tion are somewhat sly and crafty. They love learning
yet have no application. They practise the art of using
charms (religious sentences as charms).2 Their clothing
is white cotton, and they wear little else. Their language,
though different in some points, yet greatly resembles that
of India. Their written characters and their rules of eti¬
quette are also of a mixed character as before. They
greatly reverence the law of Buddha and are believers
in the Great Vehicle.3
On both sides of the river Su-po-fa-su-tu,4 there are
some 1400 old sanghdrdmas. They are now generally
waste and desolate; formerly there were some 18,000
priests in them, but gradually they have become less, till
now there are very few. They study the Great Vehicle;
they practise the duty of quiet meditation, and have plea¬
sure in reciting texts relating to this subject, but have no
great understanding as to them. The (priests who) practise
the rules of morality lead a pure life and purposely prohibit

China from South India. If we tences is with them an art and a

allow an interval of loo years be¬ study, or a work of art. This country
tween the 23d patriarch (Siihha) and of Udyana was the birthplace of
the 28th (Bodhidharma), we should l’adma Sambhava, a great master of
thus have the date of Mahirakula enchantments. Yule, Marco Polo,
cir. 420 A.D., that is, just after Ba¬ •vol. i. p. 173. K
hian’s time. But in this case Vasu- 3 Fa-hian says that in his days
bandhu, who was the 20th patri¬ the people of this country were all
arch, must have flourished in the followers of the Little Vehicle.
fourth century and not in the Probably the re - introduction of
sixth, as Max Muller proposes (In¬ Buddhist doctrine after the perse¬
dia, p. 290) ; ante, p. 105; n. 77. cution had been effected by teachers
Mahirakula is, however, placed by of the Mahayana school.
Cunningham in a.d. 164-179, and 4 That is, the Subhavastu, the
Arya Siriiha’s death is usually placed Swat river of the present day. It is
in the middle of the third century A.D. named by Arrian the Soaoros, and
Remusat, Mel. Asiat., tome i. p. 124. he says that it flows into the \\0)<pt}V
2 The employment of magical sen¬ at Peukalaitis. See note 24 infra.
BOOK III.] U-CHA NG-NA — UD YA NA. 121

the use of charms.6 The schools6 of the Vinaya tradi¬

tionally known amongst them are the Sarvastivadins,
the Dharmaguptas, the Mahl^&sakas, the Kiaiyapiyas,7
and the Mahasanghikas : these five.8
There are about ten temples of D6vas, and a mixed
number of unbelievers who dwell in them. There are four
or five strong towns. The kings mostly reign at Mungali
(Mung-kie-li)9 as their capital. This town is about 16 or
17 li in circuit and thickly populated. Four or five li
to the east of Mungali is a great stijbjoa, where very many
spiritual portents are seen. This is the spot where Bud¬
dha, when he lived in old time,10 was the Rfshi who prac¬
tised patience (Kshfinti-rlshi), and for the sake of Kali-
raja endured the dismemberment of his body.
To the north-east of the town of Mungali about 250 or
260 li, we enter a great mountain11 and arrive at the foun-
B This translation differs from General Court’s' map (Cunningham,
Julien’s, but I understand Hiuen Avc. Geoy. of India, p. 82). Ac¬
Tsiang to be alluding to the Hina- cording to V. de St. Martin.(Mim.,
yanists. “Those who follow the p. 314), it should be Mangaliivor
rules” (viz., of the Vinaya). (Mangala-pura'. It was on the left"
6 The rules of the Vinaya are bank of the Swat river. See J. A.
handed down and followed ; they S. Ben., vol. viii. pp. 311 f.; Lassen,
have [or, there are) five schools.” I. A., vol. i. p. 138.
The purport of the text is apparently 10 I.e., as a Bodhisattva. The
to show that there was a traditional history of the Bodhisattva when
knowledge of the old teaching to he was born at Kshantirtshi is
which Fa-hian refers. The new frequently met with in Chinese
school, given to magic, had been in¬ Buddhist books. The account will
troduced after the persecution ; the be found in Wong Puh, § 76 (J. R.
old teaching was opposed to this, A. S., vol. xx. p. 165). The name
and the followers of that teaching Kie-li (Kali) is interpreted in the
resisted its use. original by “ fight - quarrel.” The
7 Called in the text Yin-kuong- lacuna which occurs in the text was
pu, “the drink-brightness school.” probably the history of this Jin-jo-
See Eitel’s Handbook, s. v. Malui- sien (Kshantirfshi), who suffered his
kdsyapa. hands to be cut off by Kali-raja, and
8 These five schools belong to the not only was not angry, but promised
Little Vehicle—(i) The Dharma- the king that he shouid be born as
gupta (Fa-mih-pu), (2) Mahisasaka Kondinya and become one of his
(Fa-ti-pu), (3) Kasyapiya (Yin- (Buddha’s) first disciples (Burnouf,
kwong-pu), (4) Sarvastivilda (Shwo- Introd., p. 198).
yih-tsai-yeou-pu), (5) Mahasanghika 11 “ Enter a great mountain,” i.e.,
(Ta-chong-pu). a mountainous range. There is no
8 Mungali or Mangala, probably mention made of “ traversing a val¬
the Mangora of Wil'ford’s surveyor, ley,” as in Julien.
Mogal Beg, and the Manglavor of
122 RECORDS OF WESTERN COUNTRIES, [book iii.

tain of the Naga Apalala; this is the source of the river

Su-po-fa-su-tu. This river flows to the south-west.12 Both
in summer and spring it freezes, and from morning till
night snow-drifts are flying in clouds, the fine reflected
colours of which are seen on every side.
This Ntiga, in the time of Kaiyapa Buddha, was born as
a man and was called King-ki (Gangi). He was able, by
the subtle influences of the charms he used, to restrain and
withstand the power of the wicked dragons, so that they
could not (afflict the country) with violent storms of rain
Thanks to him, the people were thus able to gather in an
abundance of grain. Each family then agreed to offer him,
in token of their gratitude, a peck of grain as a yearly
tribute. After a lapse of some years there were some
who omitted to bring their offerings, on which Gangi in
wrath prayed that he might become a poisonous dragon
and afflict them with storms of rain and wind to the
destruction of their crops. At the end of his life he
became the dragon of this country; the flowings of the
fountain emitted a white stream which destroyed all the
products of the earth.
At this time, S&kya Tathagata, of his great pity guid¬
ing the world, was moved with compassion for the
people of this country, who were so singularly afflicted
with this calamity. Descenc|ing therefore spiritually,13
he came to this place, desiring to convert the violent
dragon. Taking the mace of the Vajrap&ni14 spirit, he
beat against the mountain side. The dragon king, terri¬
fied, came forth and paid him. reverence. Hearing the
preaching of the law by Buddha, his heart became pure
and his faith was awakened. TatMgata
o forthwith for-

13 It may also be translated, “ it tara or avatdrin, to make an appear-

branohes off and flows to thfe south- ance.
west.” The river is the Subhavastu. i4 This may be otherwise trans-
See below, note 24, p. 126. lated, “he who holds the diamond
The expression kidng shirt, to spirit club, knocking,” &c. The re¬
descend spiritually, is of frequent oc- ference is to the thunderbolt of
currence in Chinese Buddhist books; Indra. See Eitel’s Handbook, s. voc.
it corresponds to the Sanskrit ava- Vadjrapdni.
BOOK III.] U-CSiANG-NA-UDYANA. 123

bad him to injure the crops of the husbandmen. Where¬

upon the dragon said, “All my sustenance comes from
the fields of men; but now, grateful for the sacred in¬
structions I have received, I fear it will be difficult to
support myself in this way ; yet pray let me have one
gathering in every twelve years.” Tathagata compassion¬
ately permitted this. Therefore every twelfth year
there is a calamity from the overflowing of the White
Eiver.
To the south-west of the fountain of the dragon Apal&la
(’O-po-lo-lo), about 30 li on the north side of the river,
there is a foot trace of Buddha on a great rock. Accord¬
ing to the religious merit of persons, this impression
appears long or short. This is the trace left by Buddha
after having subdued the dragon. Afterwards men built
up a, stotie residence (over the impression). Men come
here from a distance to offer incense and flowers.
Following the stream downwards 30 li or so, we come
to the stone where Tathagata washed his robe. The
tissues of the kashaya stuff are yet visible as if engraved
on the rock.
To the south of the town of Mungali 400 li or so we
come to Mount Hila (Hi-lo). The water flowing through
the valley here turns to the west, and then flowing again
eastward remounts {towards its source). Various fruits
and flowers skirt the banks of the stream and face the
sides of the mountains. There are high crags and deep
caverns, and placid streams winding through the valleys:
sometimes are heard the sounds of people’s voices,
sometimes the reverberation of musical notes. There
are, moreover, square stones here like long narrow
bedsteads,15 perfected as if by the hand of men; they
stretch in continuous lines from the mountain side down
the valley. It was here Tathflgata dwelling in old days,

15 The expression t’ah yuen may Has the story arisen from the use of
refer to the soft cushion of a bed, or prastara for “bed” and “stone’
it may have a technical meaning, alike ?
124 RECORDS OF WESTERN COUNTRIES, [book nr.

by listening to half a Gdtha of the law was content to

kill himself.16
Going south about 200 li from the town of Mungali,
by the side of a great mountain, we come to the MaM-
vana 17 sanghdrdma. It was here Tathagata in old days
practised the life of a Bodhisattva under the name of Sar-
vadata-r&ja.18 Fleeing from his enemy, he resigned his
country and arrived secretly in this place. Meeting with
a poor Brahman who asked alms from him, and having
nothing to give in consequence of his losing his country,
he ordered him to bind him as a prisoner and take him
to the king, his enemy, in order that he might receive a
reward, which would be in the place of charity to him.
Going north-west from the Mahavana sanghdrdma
down the mountain 30 or 40 li, we arrive at the Mo-su
sanghdrdma.19 Here there is a stdpa about 100 feet or
so in height.
By the side of it is a great square stone on which is the
impress of Buddha’s foot. This is the spot where Buddha
in old time planted his foot, ('which) scattered a koti of
rays of light which lit up the Mahavana sanghdrdma, and
then for the sake of Devas and men he recited the history
of his former births (Jdtakas). Underneath this stdpa (or
at the foot of it) is a stone of a yellow-white colour, which
is always damp with an unctuous (fatty) moisture ; this
is where Buddha, when he was in old time practising the
life of a Bodhisattva, having heard the words of the true
law, breaking a bone of his own body, wrote (with the
marrow) the substance of a book containing the words he
had heard.

16 A gdtha is a verse of thirty-two erature of Buddhism, vol. iii. p. 306.

syllables.— Ch. Tel. This story of 17 In Chinese Ta-lin, <; great
Bodhisattva sacrificing his life for forest.”—Ch. Ed.
the sake of a half-gatha will be found 18 The Chinese equivalents are
in the Mahdparinirvuna Sutra of Sa-po-ta-ta, which are explained by,
the Northern School, K. xiv. fol. 11. tsi-shi, “ he who gives all.”
I have translated it in Triibncr's 18 For Mo-su-lo, Masura.—Julien.
Record. See also 1ml. Anliq., vol. Mo-su is explained in text to mean
iv. p. 90 ; Upham, Boclrirtcs and Lit¬ “lentils” (masura).
BOOK in.] SHAN-NI-LO-SHI. 125

Going west 60 0c 70 li from the Mo-su sanghdrdma

is a stApa which was built by A£oka-raja. It was here
Tathagata in old time, practising the life of a Bodhisattva,
was called Sivika (or Sibika) R&ja.20 Seeking the . fruit
of Buddhaship, he cut his body to pieces in this place to
redeem a dove from the power of a hawk.
Going north-west from the place where he redeemed
the dove, 200 li or so, we enter the valley of Shan-ni-
lo-shi,where is the convent of Sa-pao-sha-ti.21 Here
is a stApa in height 80 feet or so. In old time, when
Buddha was Lord Sakra, famine and disease were preva¬
lent everywhere in this country. Medicine was of no
use, and the roads were filled with dead. Lord Sakra was
moved with pity and meditated how he might rescue and
save the people. Then changing his form, he appeared as
a great serpent, and extended his dead body all along the
void of the great valley, and called from the void to those
on every side (to look). Those who heard were filled with
joy, and running together hastened to the spot, and the
more they cut the body of the serpent the more they
revived, and were delivered both from famine and disease.
By the side of this stApa and not far off is the great
stApa of Suma. Here in old time when Tath&gata was
Lord Sakra, filled with concern for the world, afflicted

20 For the S'ivi J&talca see my Cave-Temples of India, pp. 291, 315.
Abstract of Four Lectures, pp. 33 seq. 21 The valley of Shan-ni-lo-shi
This story is a favourite one, and may be restored to Sanirftja, “ the
forms an episode in the Mahdbhd- giving king.” There is a note in
rata, iii. 13275-13300; the same story the original which explains Shi-pi-
of the hawk and pigeon is told of kia (Sivika) by the word “ to give; ”
Usinara in iii. 10560-10596. See but Sivika is generally interpreted
also Tree ancL Serpent Worship, pi. in Chinese Buddhist books by “ sil¬
lx. and lxxxiii. fig. 1, pp. 194, 225. ver-white,” alluding perhaps to the
The figures of the dove and hawk, “birch tree,” with its silver-white
which are sometimes seen in other bark, which is one of the meanings
Buddhist sculptures, e.g., Cunning¬ of sivi. The explanation “ to give ”
ham, Bharhut StApa, pi. xlv. 7, pro¬ ought to be referred to sani, in the
bably allude to this jdtaka. Conf. compound Saniraja. The name of
Jour. Ceylon Br. R. As. Soc., vol. ii. the convent, Sa-pao-sha-ti, is ex¬
(1853), pp. 5, 6 ; S. Hardy’s Eastern plained in the text by she-yo—serpent
Monachism, pp. 277-279; Burgess, medicine, and is restored by Jitlien
Notes on Ajantd Rock Temples, p. 76; to Sarpaushadi.
126 RECORDS OF WESTERN COUNTRIES, [book hi.

with every kind of disease and pestilence, with his

perfect knowledge of the case, he changed himself into
the serpent Sftma;22 none of those who tasted his flesh
failed to recover from their disease.
To the north of the valley Shan-ni-lo-shi, by the side
of a steep rock, is a stApa. Of those who, being sick, have
come there to seek (restoration), most have recovered.
In old time TatMgata was the king of peacocks;23 on
one occasion he came to this place with his followers. Being
afflicted with tormenting thirst, they sought for water on
every side without success. The king of the peacocks with
his beak struck the rock, and forthwith there flowed out
an abundant stream which now forms a lake. Those who
are afflicted on tasting or washing in the water are healed.
On the rock are still seen the traces of the peacock’s feet.
To the south-west of the town of Mungali 6o or 70 li
there is a great river,24 on the east of which is a stApa 60
feet or so in height; it was built by Shang-kiun (Utta-
ras^na). Formerly when Tathftgata was about to die, he
addressed the great congregation and said: “ After my
Nirvdna, Uttarasena - raja, of the country Udyana
(U-chang-na), will obtain a share of the relics of my body.
When the kings were about to divide the relics equally,
Uttarasena-raj a arrived after (the others); coming from a
frontier country, he was treated with little regard by the
others.25 At this time the Devas published afresh the
22 The serpent Suma (Su-mo-she), (lib. vii. c. i, 42), and the modern
translated by Julien, “serpent of Swat river, at the source of which
water; ” but I take SUma to be a the dragon Apakila lived. Conf.
proper name. The serpent Suma is Fah-hian, ch. viii. ; Vie de Hiouen
probably another form of the Ahi, Tlisang, p. 86 ; Reinaud, Mem. sur
or cloud-snake of the Vida (com¬ VInde, p. 277 ; Saint-Martin, Geogra¬
pare Tiele, Outlines of the History of phic du Veda, p. 44 ; Mem Anali-
Anc. Nations, p. 174). The Deva of tique s. la Carte, Ac., pp. 63, 64; Bur-
Adam’s Peak, who has so much to nouf, Introd., p. 336, n. 2 ; Lassen,
do with the serpents converted by Ind. Alt., vol. ii. (2d ed.), p. 140 ;
Jluddha, is called Sumana. J. A. S. Beng., vol. ix. p’. 480; Wil¬
23 Mayura-raja. son, Ai-iana Ant., pp. 183, 190, 194;
24 The Subhavastu or Suvitstu and ante, notes 4 and 12, pp. 120, 122.
(Rig- Veda, viii. 19, 37; Mahdbhdr., 25 This may be also construed,
vi. 333), the Z6a<rros of Arrian (Ind., “ he was treated lightly on account
jv. 11), the Zovaoros of Ptolemy of his rustic (frontier) appearance.’’
BOOK III.] U-CHA NG-NA—UDYA NA. 127

words of Tathagata as be was about to die. Then obtain-

ing a portion of relics, tbe king came back to his country,
and, to show his great respect, erected this stilpa. By the
side of it, on the bank of the great river, there is a large
rock shaped like an elephant. Formerly Uttarasfma-r&ja
brought back to his own land the relics of Buddha on a
great white elephant. Arrived at this spot, the elephant
suddenly fell down and died, and was changed imme¬
diately into stone. By the side of this the stilpa is built.
Going west of the town of Mungali 50 li or so, and
crossing the great river, we come to a stilpa called Lu-hi-
ta-kia (Rohitaka); it is about 50 feet high, and was built
•by A6oka-raja. In former days, when Tathagata was prac¬
tising the life of a Bodhisattva, he was the king of a great
country, and was called Ts’z’-li (power of love).26 In this
place he pierced his body, and with his blood fed the five
Yakshas.
To the north-east of the town of Mungali 30 li or so is
the Ho-pu-to-shi stilpa,27 about 40 feet in height. In
former days Tath&gata here expounded the law for the
sake of men and Dfivas, to instruct (enlighten) and guide
them. After Tath&gata had gone, from the earth suddenly
arose (this stilpa); the people highly reverenced it, and
offered flowers and incense without end.
To the west of the stone stilpa, after crossing the great
river and going 30 or 40 li, we arrive at Vihdra, in which
is a figure-of Avalokite^vara Bfidhisattva.28 Its spiritual

26 Ts’z’ li, restored by Julien to phonetic symbols are ’O-fo-lu-che-

Jdaitribala ; for this Jdtala see It. to-i-ski-fa-lo. There is a note in
Mitra’s Nepalese Buddhist Litera- the text explaining the meaning
ture, p. 50. of this name to be “ the looking
Ho-pu-to is for adhhuta, mira- (lcwan) or beholding god ” (Isvara,
culous or unique (Ch. Ic’i-te). Julien Ch. tsz’ tsai, “self-existent ”). The
suggests Adbhutasma, the name of note adds that the old forms of
this stupa of miraculous stone (k’i- translation, viz., Kwong-shai-yin,
tc-shi), but it may be simply “a mi-, “luminous voice,” Kwan-shai-yin,
raculous stone stupa.” The expres- “ beholding or regarding voice,”
sion “ stone stupa ” is a common one, Kiocm-shai-tsz’-tsai, “ beholding the
and indeed occurs in the following world god,” are all erroneous. Rut
section. there is good reason for believing
28 Avalokite^vara, in Chinese the that the form Kioan-shai-yin, “ be-
128 RECORDS OF WESTERN COUNTRIES, [book hi.

influences exhibit themselves in a mysterious way, and its

miraculous powers (evidences) are manifested in an illus¬
trious manner. The votaries of the law come together
from every side, and offer it continual sacrifices (presents).
Going north-west 140 or 150 li from the statue of Kwan-
tsz’-tsai Bddhisattva, we come to the mountain of Lan-po-
lu. The crest of this mountain has a dragon lake about
30 li or so in circuit. The clear waves roll in their
majesty, the water pure as a bright mirror. In old
days Pi-lu-tse-kia (Virudhaka-raja) having led his army'
to attack the Sakyas, four of the tribe resisted the ad¬
vance.29 These were driven away by their clansmen,
and each fled in a different direction. One of the Sakyas,
having left the capital of the country, and being worn out
by travel, sat down to rest in the middle of the road.
There appeared now a wild goose, who, in his flight
(progress), alighted before him; and because of his docile
ways, he at last mounted on his back. The goose then
flying away, took him to the side of this lake. By this
mode of conveyance the Sakya fugitive visited different
kingdoms in various directions. Once having mistaken
his way, he went to sleep by the side of the lake under
holding or attending to the voice of in the midst of a forest of lofty bo
men,” arose from a confusion of the and other trees, &c.” The account
“looking-down god” with a quality then goes on to speak of the pea¬
attributed to a similar deity of fowls (mayuros), and from that to
“hearing prayers” (A1 Makah). (See trace the origin of the Moriyan
/. R. As. S., N.S., vol. xv. p. 333 f.) dynasty, to which Chandragupta be¬
It is singular, if the expression longed. The tale of the peacock
Kwan-yin is erroneous, that Hiuen bringing water from the rock, the
Tsiang, or rather Hwui-lih, uses it so serpent to which the dying people
constantly in his biography (see Vie, were to look, and the Moriyan
pp. 88, 141, 146, 163, 172, and in line of kings, might perhaps justify
the context); ante, p. 60, n. 210. some reference to the name of the
59 For an account of this incident people inhabiting this district, viz.,
see below, Book vi. There is a the Yuzafzais, Ydzaf being the
corresponding account in the Mahd- Oriental form of the name of Joseph
vanso, p. 55. “While Buddha yet (V. de St. Martin, Memoire, p. 313,
lived, driven by the misfortunes pro¬ n. 3). Conf. Max Muller, Hist.
duced by the war of Prince Vidu- Anc. Sans. Lit., p. 285 ; Fo-sho-hiny-
dhabho, certain members of the Sakya tsan-hing, p. 336. The account of
line retreating to Himavanto dis¬ the Nag a maiden and the exiled
covered a delightful and beautiful wanderer (holy youth) which follows
location, well watered and situated is also suggestive.
BOOK III.] U-CHANG-NA—UDYANA. 129

the shadow of a tree. At this time a young Naga maiden

was walking beside the lake, and suddenly- espied the
Sakya youth. Fearing that she might not be able other¬
wise to accomplish her wish,30 she transformed herself
into a human shape and began to caress him. The
youth, because of this, awoke affrighted from his sleep,
and addressing her said, “ I am but a poor wanderer worn
out with fatigue; why then do you show me such tender¬
ness ? ” In the course of matters the youth, becoming
deeply moved, prayed her to consent to his wishes. She
said, “ My father and mother require to be asked and
obeyed in this matter. You have favoured me with your
affection, but they have not yet consented.” The Sakya
youth replied, “The mountains and valleys (surround us)
with their mysterious shades; where then is your home ?”
She said, “ I am a N&ga maiden belonging to this pool.
I have heard with awe of your holy tribe having suffered
such things, and of your being driven away from home to
wander here and there in consequence. I have fortunately
been able, as I wandered, to administer somewhat to your
comfort, and you have desired me to yield to your wishes
in other respects, but I have received no commands to
that effect from my parents. Unhappily, too, this Naga
body is the curse following my evil deeds. ” 31
The fsakya youth answered, “One word uttered from the
ground of the heart and agreed to (by us both) and this
matter is ended.” 32 She said, “ I respectfully obey your

That is, to approach near and (See Wells Williams, Tonic Viet.,
inquire or look upon him (tang). sub tsik, to gather or hoard up.)
The word rendered “ caress ” in this There is a passage following the
passage means to smooth, or pat above omitted in the text: “A man
the head. and beast are different in their ways
31 This passage may be rendered (of birth)-, such a union has not been
literally thus : “ How much rather, heard of.”
alas ! since on account of accumu¬ 32 This may otherwise be trans¬
lated misery I have received this lated : “ One word permitted by you,
Naga (serpent) body.” The expres¬ my cherished desire is then accom¬
sion tsih /to, “misery accumulated plished.” I take sail sin to be equal
from evil deeds,” corresponds with to suit yuen, a cherished desire ; but
the phrase tsih fall, “much happi¬ the expression may also refer to the
ness derived from good works.” power of accumulated merit to effect
VOL. I. I
130 RECORDS OF WESTERN COUNTRIES, [book m.

orders; let that follow whatever it be.” 33 Then the Sa-

kya youth said, “ By the power of my accumulated merit
let this Naga woman be turned into human shape.” The
woman was immediately so converted. On seeing herself
thus restored to human shape she was overjoyed, and grate¬
fully addressed the S&kya youth thus : “ By my evil deeds
(through the accumulation of evil deeds), I have been com¬
pelled to migrate through evil forms of birth, till now
happily, by the power of your religious merit, the body
which I have possessed through many kalpas has been
changed in a moment. My gratitude is boundless, nor
could it be expressed if I wore my body to dust (with
frequent prostrations). Let me but acquaint my father and
mother • I will then follow you and obey you in all things.”34
The br&ga maiden then returning to the lake addressed
her father and mother, saying, “Just now, as I was wan¬
dering abroad, I lighted upon a Sakya youth, who by the
power of his religious merit succeeded in changing me into
human form. Having formed an affection for me, he desires
to marry me. I lay before you the matter in its truth.”
The Nfiga-raja was rejoiced to see his daughter restored to
human form, and from a true affection to the holy tribe
he gave consent to his daughter’s request. Then proceed¬
ing from the lake, he expressed his deep gratitude to the
S&kya youth, and said, “ You have not despised creatures
of other kinds, and have condescended to those beneath
you. I pray you come to my abode, and there receive my
humble services.” 35

an object, the sachcha Jcinyd (satya- 84 The literal translation of this

\rityd) of the Southern School of passage is: “Desiring to make re¬
Buddhism. See Childers, P/ili Diet., turns for this goodness, grinding my
sub voc. ; also Abstract of Four Lec¬ body to dust, I should not yet thank
tures, p. 40. you enough. My heart desires to
83 Julien translates this passage : follow you in your travels ; one thing
“ I am prepared to follow you.” restrains me, the propriety of things;
The meaning may also be, “ only let let me,” &c. Instead of “obey you,”
that follow which you desire ; ” or, the word li may refer to ceremonial
“ only let that be accomplished which or marriage rites.
is the consequence of the past,” 33 Literally, “ sweepings and bath¬
i.e., your past deeds. ings.”
book in.] U-CHANG-NA—UDYANA. 131

The Sakya youth having accepted the Naga-r&ja’s in¬

vitation, went forthwith to his abode. On this all the
family of the Naga received the youth with extreme
reverence, and desired to delight his mind by an excess
of feasting and pleasure; but the youth, seeing the dra¬
gon forms of his entertainers, was filled with affright
and disgust, and he desired to go. The N&ga-rfija de¬
taining him said, “ Of your kindness depart not. Occupy
a neighbouring abode; I will manage to make you master
of this land and to obtain a lasting fame. All the people
shall he your servants, and your dynasty shall endure for
successive ages.”
The Sakya youth expressed his gratitude, and said,
“I' can hardly expect your words to be fulfilled.”
Then the N&ga-raja took a precious sword and placed it
in a casket covered with white camlet, very fine and
/

beautiful, and then he said to the Sakya youth, “ Now of

your kindness go to the king and offer him this white
camlet as a tribute. The king will be sure to accept it as
the offering of a remote (distant) person ; then, as he takes
it, draw forth the sword and kill him. Thus you will seize
his kingdom. Is it not excellent ? ”
The Silky a youth receiving the Naga’s directions, went
forthwith to make his offering to the king of U-chang-na
(Udyflna). When the king was about to take the piece of
white camlet, then the youth took hold of his sleeve, and
pierced him with the sword. The attendant ministers and
the guabds raised a great outcry and ran about in con¬
fusion. The S&kya youth, waving the sword, cried put,
“ This sword that I hold was given me by a holy N&ga
wherewith to punish the contumelious and subdue the
arrogant.” Being affrighted at the divine warrior, they
submitted, and gave him the kingdom. On this he
corrected abuses and established order; he advanced
the good and relieved the unfortunate; and then with
a great cortege he advanced towards the Naga palace to
acquaint him with the completion of his undertaking j
132 RECORDS OF WESTERN COUNTRIES, [book iii,
and then taking his wife he went back to the capital.
Now the former demerits of the N&ga girl were not yet
effaced, and their consequences still remained. Every
time he went to rest by her side, from her head came forth
the ninefold crest of the Naga. The Sakya prince, filled
with affright and disgust, hitting on no other plan, waited
till she slept, and then cut off (the dragon’s crest) with his
sword. The Naga girl, alarmed, awoke and said, “ This
will bring no good hereafter to your posterity; it will not
be ineffectual in slightly afflicting me during my life,
and vour children and grandchildren will all suffer from
pains in the head.” And so the royal line of this country
are ever afflicted with this malady, and although they are
not all so continually, yet every succession brings a worse
affliction. After the death of the Sakya youth his son
succeeded under the name of Uttarasena (UVta-lo-sbna).
Just after Uttarasena had come to power his mother lost
her sight. Tathagata, when he was going back from the
subjugation of the Nftga Apalftla, descended from space and
alighted in this palace. Uttarasena was out hunting, and
Tathagata preached a short sermon to his mother. Hav¬
ing heard the sermon from the mouth of the holy one, she
forthwith recovered her sight. Tathagata then asked her,
“ Where is your son ? he is of my family.” She said,
“ He went out hunting for a while this morning, but he
will soon he back.” When Tathagata with his atten¬
dants were bent on going, the king’s mother said, “ Of my
great fortune I have borne a child belonging to the holy
family ; and Tathagata of his great compassion has again
come down to visit my house as connected with him. My
son will soon return ; oh, pray remain for a short time! ”
The Lord of the World said, “This son of yours belongs to
my family; he need only hear the truth to believe it and
understand it. If he were not my relative I would remain
to instruct his heart, but now I go. On his return, tell
him that Tath&gata has gone from this to Ku^inagara
(Keu-shi), where between the tidla trees he is about to
BOOK III.] U-CHA NG-NA — UDYA NA. *33

die, and let your son come for a share of the relics to
honour them.”
ThenTathagata with all his attendants took flight through
the air and went. Afterwards Uttarasfhia-raja, whilst en¬
gaged in the chase, saw, a long way off,-his palace lighted
up as if with a fire. Being in doubt about it, he quitted the
chase and returned. On seeing his mother with her sight
restored he was transported with joy, and addressed her,
saying, “ What fortunate circumstance has occurred to you
during my short abseuce that you should have got your
sight again as of old time?” The mother said, “After
you had gone out Tathagata came here, and after hearing
him preach I recovered my sight. Buddha has gone from
here .to Ku£inagara; he is going to die between the Sdla
trees. He commands you to go quickly to the spct to get
some of his relics.”
The king having heard these words, uttered cries of
lamentation, and fell prostrate on the ground motionless.
Coming to himself, he collected his cortege and went to
the twin-trees, where Buddha had already died. Then
the kings of the other countries treated him scornfully,
and were unwilling to give him a share of the much-
prized relics they were taking to their own countries.
On this a great assembly of Devas acquainted them with
Buddha’s wishes, on which the kings divided the relics
equally, beginning with him.
Going north-west from the town of Mung-kia-li, crossing
a mountain and passing through a valley, we reascend
the Sin-tu river.36 The roads are craggy and steep; the
mountains and the valleys are dark and gloomy. Some¬
times we have to cross by ropes, sometimes by iron chains
stretched (across the gorges). There are foot-bridges (0?*
covered ways) suspended in the air, and flying bridges
across the chasms, with wooden steps let into the ground for
climbing the steep embankments. Going thus 1000 li or
38 That is, we strike on the Indus river, and ascend it against its
course.
134 RECORDS OF WESTERN COUNTRIES, [book in.

so/ we reach the river valley of Ta-li-lo,37 where stood once

the capital of U-chang-na. This country produces much
gold and scented turmeric. By the side of a great sahghd-
rama in this valley of Ta-li-lo is a figure of Maitr^ya38
Bodhisattva, carved out of wood. It is golden coloured,
and very dazzling in appearance, and possesses a secret
spiritual power (of miracle). It is about ioo feet high,
and is the work of the Arhat Madhy&ntika.39 This saint
by his spiritual power caused a sculptor to ascend into
the Tushita (Tu-si-to) heaven, that he might see for
himself the marks and signs (on the person of Maitriya) ;
this he did three times, till his task was finished. From
the time of the execution of this image the streams of
the law (religious teaching) began to flow eastward.
Going east from this, after climbing precipices' and
crossing valleys, we go up the course of the Sin-tu river;
and then, by the help of flying bridges and footways made

37 Ta-li-lo, or Daril or Derail, a khdvati), which probably is of for¬

valley on the right or western bank eign origin.
of the Indus (long. 730 44' E.), 39 Madhy&ntika, according to the
watered by a river Daril, containing Northern School of Buddhism, was
half-a-dozen towns, and occupied by a disciple of Amanda (Fo-sho-hing-
Dardus or Dards, from whom it re¬ tsan-king, xi.), converted shortly
ceived its name (Cunningham, Anc. before the death of the latter. In
Oeog. of India, p. 82). It is perhaps Tibetan he is called Ni-mahi-gung.
the same as the To-li of Fa-hian. See Asiat. Res., vol. xx. p. 92. By
Conf. Cunningham in J. A. S. Ben., some he is reckoned as one of the
vol. xvii. pt. ii. p. 19; and Ladak, first fiveA patriarchs, and placed be¬
pp. 2, 46 f. Julien has Talila. tween Ananda and S&nav&sa, but
88 Maitreya is the “ Buddha to others do not reckon him among
come.” He is supposed now to be them. At Banaras the people were
dwelling as a Bodhisattva in the annoyed at the number of Bhikshus,
fourth Devaloka heaven called Tu¬ and Madhyantika, taking ten thou¬
shita (Hardy, Man. Budh., p. 25 ; sand of them, flew through the air
Burnouf, lntrod., pp. 96, 606). This to Mount Usira, in Ka.smir, which
heaven is the place of desire for he converted to Buddhism. See
Buddhists like Hiuen Tsiang, who Vassilief, pp. 35, 39, 45, 225 ;
constantly prayed on his death-bed Koppen, vol. i. pp. 145, 189 f. The
for the happiness of being born Ma/uhcaiiso (p. 71) speaks of a Maj-
there. The short Chinese inscrip¬ jhima who, after the third Buddhist
tion lately found at Buddha Gaya is synod, was sent to Kasmir and the
occupied chiefly with aspirations Himavanta country to spread the
after this heaven (/. R. A. S., N.S., Buddhist faith. (See also Oldenberg,
vol. xiii. pp. 552 f. ; Ind. Ant., vol. B'ipavaiiiia, viii. 10.) Fa-hian (chap,
x. P- 193)- It is a belief opposed vii.) says this image was carved about
to the “paradise of the west” (Su- 300 years after the Nirvdiia.
BOOK III.] PO-LU-LO—BOLOR. 135

of wood across the chasms and precipices, after going 500

li or so, we arrive at the country of Po-lu-lo (Bolor).

Po-lu-lo (Bolor.)

The country of Po-lu-lo40 is about 4000 li in circuit;

it stands in the midst of the great Snowy Mountains.
It is long from east to west, and narrow from north to
south. It produces wheat and pulse, gold and silver.
Thanks to the quantity of gold, the country is rich in
supplies. The climate is continually cold. The people
are rough and rude in character; there is little humanity
or justice with them; and as for politeness, such a thing
has not been heard of. They are coarse and despicable
in appearance, and wear clothes made of wool. Their
letters are nearly like those of India, their language some¬
what different. There are about a hundred sanghd-
rdmas in the country, with something like a thousand
priests, who show no great zeal for learning, and are
careless in their moral conduct. Leaving this country
and returning to U-to-kia-han-cha (Udakhanda),41
40 According to Cunningham, Bo¬ at the foot of the Imaus moun¬
lor is the modern Balti, Baltist&n, or tains, in Little Tibet or Baltistan.
Little Tibet (Anc. Geog. of India, This district was noted for its gold
p. 84). Marco Polo also mentions in very early times (conf. Herodo-
a country called Bolor, but he places tos, lib. iii. cc. 102, 105 ; Strabo,
it E.N.E. from the Pamir plateau lib. ii. c. 1,9; lib. xv. c. 1, 37 ; Ar¬
(Yule’s Marco Polo, vol. i. p. 187). rian, Anab. Alex., lib. v. c. 4 ; IndiJca,
Bolor may have included both Balti c. 5 ; and Ind. Ant., vol. iv. pp. 225 ff.
and the mountains adjoining the 41 There seems little doubt that
southern margin of Pamir. Indeed this should be identified with Ohind
the Chinese included Chitral to the or Wahand on the right bank of the
northern boundary of Swat under Indus, about 16 miles above Atak
this term (Yule). Sung Yun refers Albirfmi calls it Wayhand, the capi¬
to this country (Buddhist Pilgrims, tal of Kandahar (Gandhara). V. St.
p. 187). For other references see Martin, Mem., u.s., p. 310 ; Lassen,
Yule (op. cit., p. 188). Although Ind. Alt., vol. ii. p. 474 n.; Reinaud,
Hwui-lih says nothing about this Fragtn. Arab, et Pers., p. 114 ; Mem.
visit to Bolor, yet the use of the stir VInde, pp. 196, 276; Court,
symbol king shows that Hiuen Tsiang J. A. S. Ben., vol. v. p. 395 ; Cun¬
personally visited the country. Mar¬ ningham, ib., vol. xvii. p. 130, and
co Polo says of the people, “they Anc. Geog., pp. 55 f. ; Benfey, In-
are indeed an evil race.” He also dien, p. 115 ; Elliot, Hist. Ind., vol.
calls them “ savage idolaters ” (op. i. pp. 48, 63, 445 ; vol. ii. pp. 28, 33,
cit., chap, xxxii.) Ptolemy (Geog., 150, 426, 438 f.; and ante, p. 114, n.
lib. vi. c. 13, 3) places the BOXrat 108.
136 RECORDS OF WESTERN COUNTRIES, [book lit.

we cross at the south the river Sin-tu. The river is

about 3 or 4 li in width, and flows south-west. Its
waters are pure and clear as a mirror as they roll along
with impetuous flow. Poisonous N&gas and hurtful beasts
occupy the caverns and clefts along its sides. If a man
tries to cross the river carrying with him valuable goods
or gems or rare kinds of flowers or fruits, or especially
relics of Buddha, the boat is frequently engulphed by the
waves.42 After crossing the river we arrive at the king¬
dom of Ta-ch’a-shi-lo (Taksharila).

Ta-cii’a-shi-lo (Taksha&la).

The kingdom of Ta-ch’a-shi-lo43 is about 2000 li in

circuit, and the capital is about 10 li in circuit. The
royal family being extinct, the nobles contend for power
by force. Formerly this country was in subjection to
Kapria, but latterly it has become tributary to Kia-shi-

42 So we find on his return jour¬ 17, 62, and c. 23; Ptolemy, Geog.,
ney Hiuen Tsiang lost his books lib. vii. 1, 45 ; Dionysius Perig.,
and flowers, and was nearly drowned 1141). Apollonius and Damis are
in crossing the river about this spot said also to have visited Taxila
(see Hwui-lih, K. v. ; Vie, p. 263). about a.d. 45. Philostratus describes
43 On the return journey, Hiuen the carvings and pictures of a temple
Tsiang makes the distance from near the town, representing scenes
Takshasilii. to the Indus three days’ from the conflict of Porus with Alex¬
journey N.W. (Hwui-lih, Vie, p. ander (cap. 20, p. 71, ed. Olearii,
263). Fa-hien makes it seven days’ 1709). For further remarks on the
journey from Gandh&ra (cap. xi.) ; ruins and antiquities see Cunning¬
Sung-yun also places it three days ham, op. cit., pp. 104 f. M. Y. de St.
to the east of the Indus (Beal’s Bud. Martin, relying on the measure¬
Pilgrims, p. 200). General Cunning¬ ments given by Pliny derived
ham places the site of the city near from the records of Alexander’s
Shah-dheri, one mile to the north¬ expedition, places Taxila at Has-
east of K&la - ka - sarai, where he san - Abdal, eight miles north¬
found the ruins of a fortified city, west of Shah-dheri (vid. Memoire,
and was able to trace the remains p. 319) ; conf. Wilson, Ariana Ant.,
of no less than fifty-five stupas— p. 196 ; J. R. A. (S'., vol. v. p. 118 ;
of which two were as large as the Bumouf, Introd., pp. 322 f., 332, 361;
great MAnikyala tope—twenty-eight Lotus, pp. 689 f. ; Bunbury, Hist.
monasteries, and nine temples Anc. Geog., vol. i. pp. 443, 499. It
(Anc. Geog. of India, p. 105). The is frequently mentioned in Sanskrit
classical writers notice the size literature, e.g., Mahdbh., i. 682, 834;
and wealth of the city of Ta£i\a Rdmdyana, iv. 53, 41. 23; Brill.
(Arrian, Anal). Alex., lib. v. c. 8 ; Samh., x. 8, and xiv. 26 ; P&nini, iv
Strabo, Geog., lib. xv. c. 1, 17, and 2, 82 arid 3, 93.,
2S ; Pliny, J/ist. Nat., lib. vi. c.
BOOK III.] taksijaSila. 137

mi-lo (Ka^mlr). The land is renowed for its fertility, and

produces rich harvests. It is very full of streams and foun¬
tains. Flowers and fruits are abundant. The climate is
agreeably temperate. The people are lively and coura¬
geous, and they honour the three gems. Although there
are many sanghdrdmas, they have become ruinous and
deserted, and there are very few priests; those that there
are study the Great Vehicle.
North-west of the capital about 70 li is the tank of the
Naga-rfija l&Uipatra (I-lo-po-to-lo) j44 it is about 100 paces
round, the waters are pure and sweet; lotus flowers of
various colours, which reflect different tints in their com¬
mon beauty {garnish the surface); this Naga was a Bhikshu
who anciently, in. the time of Kaiyapa Buddha, destroyed
an lilapatra tree. Hence, at the present time, when the
people of that country ask for rain or fine weather, they
must go with the Shamans to the side of the tank, and
then cracking their fingers (or, in a moment), after praying
for the desired object, they obtain it.
Going 30 li or so to the south-east of the Naga tank,
we enter a gorge between two mountains, where there is a
st'dpa built by A6oka-raja. It is about 100 feet in height.
This is where Sakya Tathagata delivered a prediction, that
when Maitreya, Lord of the World, appeared hereafter,
there should also appear of themselves four great gem
treasures, and that in this excellent land there should be
one. According to tradition, we find that whenever there
is an earthquake, and the mountains on every side are
shaken, all round this sacred spot (treasure) to the dis¬
tance of 100 paces there is perfect stillness. If men are
44 The story of the Naga-raja Ela- to Banaras (compare the sculpture),
patra is a favourite one in Chinese In this case we should be led to
Buddhist books. See Romantic Hist. Hasan Abdal as the site of Taksha-
of Buddha, p. 276 ff. (Stupa of Bhar- sila. This N&ga is mentioned in
hut, p. 27). Cunningham identifies Brahmanical literature also as the
the tank of Llapatra with the foun- son of Kasyapa and Kadrfi. Ma-
tain of Hasan Abdal called Baba- hdbh&rata, i. 1551 ; I!arivamki, 228,
Wali. In the legend referred to 12821 ; Vishnu-purdna (Hall’s ed.),
above we are told that the NSga vol. ii. pp. 74, 285, 287, and vol. v
stretched his body from TakshasilA p. 251.
«3» RECORDS OF WESTERN COUNTRIES, [book m

so foolish as to attempt to dig into the place (or ground

surrounding it), the earth shakes again, and the men are
thrown down headlong.
By the side of the stdpa is a sanghdrdma in ruins, and
•which has been for a long time deserted and without
priests.
To the north of the city 12 or 13 li is a stdpa built
by A£oka-raja. On feast-days (religious commemoration
days) it glows with light, and divine flowers fall around
it, and heavenly music is heard. According to tradition,
we find in late times there was a woman whose body
was grievously afflicted with leprosy. Coming to the
stupa secretly, she offered worship in excess and con¬
fessed her faults. Then seeing that the vestibule (the
open court in front of the stdpa) was full of dung and dirt,
she removed it, and set to work to sweep and water it and
to scatter flowers and perfumes; and having gathered some
blue lotus flowers, she covered the ground with them. On
this her evil leprosy left her, and her form became lovely,
and her beauty doubled, whilst from her person there
came the famed scent of the blue lotus, and this also
is the reason of the fragrance of this excellent place.
This is the spot where Tath&gata formerly dwelt when he
was practising the discipline of a Bodhisattva; he was
then the king of a great country and was called Chen-ta-
lo-po-la-po (Chandraprabha) ; he cut off his head, earnestly
seeking the acquirement of Bddhi: and this he did during
a thousand successive births, (for the same object and in the
same place).46
By the side of the stupa of the “ sacrificed head ” is a
sanghdrdma, of which the surrounding courts are deserted
and overgrown; there are (nevertheless) a few priests. It

45 This legend was the origin of ture, pp. 310, viiL “The man” for
the name Taksha-sirft, “ the severed whose sake he gave his head, as
head,” given to the place, as noticed stated by Sung-yun (Buddhist Pit¬
hy Fa-hian and Sung-ynn. The grims, p. 200) and by Fa-hian (cap.
legend will be found in R&jcndralal xi.) was the wicked Brahman
Mitra’s Nepalese Buddhist Litera- Rudraksha.
BOOK III.] TAKSHASILA. 139

was here in old days the master of Sdstras Kumaralabdha,46

belonging to the school of Sutras (S&utrantikas),47 com¬
posed several treatises.
Outside the city to the south-east, on the shady48 side
of a mountain,49 there is a stupa, in height' 100 feet or so;
this is the place where they put out the eyes of Ku-lang-
na (for Ku-na-lang-na, Kunala), who had been unjustly
accused by his step-mother; it was built by Asoka-raja.
When the blind pray to it {or before it) with fervent
faith, many of them recover their sight. This prince
(Kunala) was the son of the rightful queen. His person
was graceful and his disposition loving and humane.
When the queen-royal was dead, her successor {the step-
queen) was dissolute and unprincipled. Following her wild
and foolish preference, she made proposals to the prince;
he, when she solicited him, reproached her with tears,
and departed, refusing to be guilty of such a crime. The
step-mother, seeing that he rejected her, was tilled with
wrath and hatred; waiting for an interval when she was
with the king, she addressed him60 thus: “ To whom
should your majesty intrust the government of Ta-ch’a-
shi-lo but to your own son ? The prince is renowned for
his humanity and obedience; because of his attachment
to the good his fame is in every mouth.” The king listen¬
ing to her seducing words,61 agreed willingly with the vile
plot, and forthwith gave orders to his eldest son in these

46 In Chinese Tong-sh.au, youth- Lassen, Jnd. A It., vol. ii. p. 460 ;

receiving ; the phonetic symbols are Vassilief, pp. 34, 38, 48, 63 f., ii4f.,
Ku-mo-lo-lo-to. 268, 273-286, 321.
47 The Sautrfintika school of 48 That is, on the northern side.
Buddhism was, according to Vassi- 49 Or, a south mountain ; but pro¬
lief (Buddliisme, p. 233), founded by bably nan is redundant.
Dharmottara or Utaradharma; it 50 The text requires some such ex¬
was one of the two principal branches pression as “ winningly ” or “ when
of the Hinayana, or Little Vehicle, on easy terms with the king ” she
of Buddhism; the other branch be¬ addressed him thus.
ing the Vaibhasbika school. On 51 The text implies that he was
their tenets see Colebrooke, Misc. gratified to accede to the terms of
Essays, vol. i. pp. 391 f.; Kdppen, this plot of the adulteress, or this
Die Rclig. cl. Buddha, vol. i. pp. 151 f.; adulterous (keen) plot.
Burnouf, Introd., pp. 109, 397 f. ;
140 RECORDS OF WESTERN COUNTRIES, [book irr.

words: “ I have received my royal inheritance in succes¬

sion, and I desire to hand it down to those who follow
me; my only fear is lest I should lose aught of it and so
dishonour my ancestors. I now confide to you the govern¬
ment of Ta-ch’a-shi-lo.62 The affairs of a country are of
serious importance; the feelings of men are contradictory;
undertake nothing rashly, so as to endanger your authority;
verify the orders sent you; my seal is the impression of
my teeth; here in my mouth is my seal. There can be no
mistake.”
On this the prince, receiving his orders, went to establish
order. And so months passed on, yet the step-mother’s
hatred did but increase. Accordingly she wrote a dispatch
and sealed it with red wax, and then, waiting till the king
was asleep, she stamped it secretly with his tooth impres¬
sion, and sent it off by a messenger with all dispatch as
a letter, of accusation. His ministers having read the
letter,63 were confused, and looked at one another with
dismay.
Tiie prince then asked them what moved them so.
They said, “ The Maharaja has sent a dispatch accusing
the prince, and ordering both his eyes to be put out, and
that he be taken with his wife to the mountains,64 and
there left to die. Although this order has come, we
dare not obey it; but we will ask afresh for directions,
and keep you bound till the reply comes.”66
The prince said, “ My father, if he has ordered my
death, must be obeyed; and the seal of his teeth is a sure
sign of the truth of the order. There can be no error.”
Then he ordered a Chandala to pluck out his eyes; and
02 About fifty years after Alex- lifetime, and here on the occasion of
ander’s campaign the people of Tak- another revolt -he placed his son
shasila rebelled against Bindusara, Kunala, the hero of the legend in the
king of Magadha, who sent his eldest text. Oonf. Burnouf, Introd., pp. 163,
son, Susima, to besiege the place. 357,360; J. A.S. Bcn., \o\. vi. p. 714.
On his failure the siege was in- 53 Having perused the letter on
trusted to Asoka, his younger son, their knees,
to whom the people at once sub- 54 To the mountain valleys,
mitted. Here Asoka dwelt as vice- 55 Awaiting the sentence or pun-
roy of the Panjab during his father’s ishment.
BOOK XIX.] TAKSHASILA. 141

having thus lost his sight, he wandered forth to beg for

his daily support. As he travelled on far away, he came
to his father’s capital town. His wife said to him,50 “ There
is the royal city.” “ Alas ! ” he said, “ what pain I endure
from hunger and cold. I was a prince; I am a beggar.
Oh, that I could make myself known and get redress for
the false charge formerly brought against me ! ”67 On
this he contrived to enter the king’s inner bureau, and
in the after part of the night he began to weep, and with
a plaintive voice, accompanied with the sound of a lute,58
he sang a mournful song.
The king, who was in an upper chamber,69 hearing
these wonderful strains full of sadness and suffering,
was surprised, and inquired. “ From the notes of the
lute and the sound of the voice I take this to be my son;
but why has he come here ? ”
He immediately said to his court attendant, “ Who is
that singing so ? ”
Forthwith he brought the blind man into his presence
and placed him before the king. The king, seeing the
prince, overwhelmed with grief, exclaimed, “ Who has thus
injured you? Who has caused this misery, that my beloved
son should be deprived of sight ? Not one of all his
people can he see. Alas ! what an end to come to !60 0
heavens ! 0 heavens ! what a misfortune is this !”61
The prince, yielding to his tears, thanked (his father) and
replied, “ In truth,62 for want of filial piety have I thus been

66 Kunala’s wife was called Chin- 69 A high tower or pavilion.

kin-man, pure-gold-garland (Kan- 60 Or it may simply mean, “ how
chanamala). The stepmother’s was this brought about ? ”
name was Tishyarakshita, and his 61 Julien translates it, “ how
mother’s Padmavati (Lien-hwa). virtue has degenerated.” The sym¬
His name is also spelt Kunala. bol tih, however, need not be ren¬
87 This may be otherwise ren¬ dered “ virtue ; ’ it refers to the
dered : “ Would that I could obtain reversal of fortune or condition.
a hearing, so as to vindicate myself 62 The sense of the passage seems
completely from the former accusa¬ to require the force of chine/ to be,
tion.” Julien translates it: 11 I will “ Ho you not know?” or “ You are
expose anew my past faults." aware that my punishment is due to
£8 A vtnd. a charge of filial disobedience.”
142 RECORDS OF WESTERN COUNTRIES, [book iii.

punished by Heaven. In such a year and such a month

and such a day suddenly there came a loving order (or
an order from my mother). Having no means of excusing
myself, I dared not shrink from the punishment.” The
king’s heart, knowing that the second wife had committed
this crime, without any further inquiry caused her to be
put to death.63
At this time in the sanghdrdma of the Bddhi tree 64
there was a great Arhat called G-hosha (Kiu-sha). He
had the fourfold power of “ explanation without any diffi¬
culties.” 65 He was completely versed in the Trividyasi.86
The king taking to him his blind son, told him all the
matter, and prayed that he would of his mercy restore
him to sight. Then that Arhat, having received the king’s
request, forthwith addressed to the people this order:
“ To-morrow I desire to declare the mysterious principle
(of the law); let each person come here with a vessel in
his hands to hear the law and receive in it his tears.’
Accordingly, they came together from every side (far and
near), both men and women, in crowds. At this time the
Arhat preached on the twelve NidAnas,67 and there was
not one of those who heard the sermon but was moved to
tears. The tears were collected in the vessels, and then,
when his sermon was finished, he collected all these tears
in one golden vessel, and then, with a strong affirmation, he
said, “ What I have said is gathered from the most mys¬
terious of Buddha’s doctrines ; if this is not true, if there
be error in what I have said, then let things remain as
they are; but if it is otherwise, I desire that this blind

63 Thi3 story is also given by this point. Conf. Bumouf, Lotus,

Bumouf, Introd., pp. 362 f. P- 839-
64 The sanghdrdma, of the B6dhi 66 For the trividyds consult Eitel,
tree was the convent built on the sub voc. ; Burnouf, Lotus, p. 372 ;
Bite of the Buddha GayS temple. Julien, Mdm. s. 1. Cont. Occid., tome
05 For this fourfold power of un¬ i. p. 160; and ante, p. 105, n. 75.
impeded explanation consult Chil¬ 07 See Burnouf, Introd. au Buddh.,
ders’ Pali Diet. s. v. patisambhidd, pp. 52, 432, 574, 577 f. ; Lotus, p.
also Eitel, Handbook s. v. pratisamvid. 380; Hardy, East. Mon., pp. 6, 193,
Julien has an instructive note on 301.
boot hi.] SANG-HO-PU-LO—SIMHAPURA. *43

man may recover liis sight after washing his eyes with
these tears.” 68
After finishing this speech he washed his eyes with the
water, and lo ! his sight was restored.
The king then accused the ministers (who had executed
the order) and their associates. Some he degraded, others
he banished, others he removed, others he put to death.
The common people (who had participated in the crime) he
banished to the north-east side of the Snowy Mountains,
to the middle of the sandy desert.
Going south-east from this kingdom, and crossing the
mountains and valleys about 700 li, we come to the king¬
dom of Sang-ho-pu-lo (Simhapura).

Sang-ho-pu-lo [Simhapura],

The kingdom of Sang-ho-pu-lo 69is about 3500 or 3600

li in circuit. On the west it borders on the river Sin-tu.
The capital is about 14 or 15 li in circuit; it borders on
the mountains. The crags and precipices which surround
it cause it to be naturally strong. The ground is not
highly cultivated, but the produce is abundant. The
climate is cold, the people are fierce and value highly the
quality of courage; moreover, they are much given to
deceit. The country has no king or rulers, but is in de¬
pendence on KaSnilr. Not far to the south of the
capital is a stupa built by A^oka-raja. The decorations

68 There is a similar story told by place in question. General Cun¬

Asvaghdsha; the Ghosha of the ningham identifies it with Khetas
text, however, must not be confused or Ketaksh, the holy tanks of which
with him. are still visited by crowds of pil¬
69 The distance from Takshasila grims from all parts of India (Anc.
to Simhapura being 700 li, or about Geog., p. 124). If this be so, the
140 miles, we should expect to find distance may probably include the
it near Taki or Narasinha (Cun¬ double journey. The expression used
ningham, Anc. Geog., map vi.l. But by Hwui-lih (kan) seems to imply
the capital is described as being this. According to the subsequent
surrounded by mountain crags, which account, Hiuen Tsiang went to Sith-
will not apply to the plain country liapura as an excursion, and re¬
of Taki. Bor the same reason the turned to Takshasila. He probably
town of Sangohi, which M. V. de went with Jain pilgrims who were
St. Martin refers to, cannot be the visiting this tirtha, or holy place.
144 RECORDS OF WESTERN COUNTRIES. Tbook iii.

are much injured: spiritual wonders are continually con¬

nected with it. By its side is a saiighdrdma, which is
deserted and without priests.
To the south-east of the city 40 or 50 li is a stone
stupa which was built by A^oka-raja; it is 200 feet
or so in height. There are ten tanks, which are secretly
connected together, and on the right and left (of the
walks joining them) are covered stones (balustrades) in
different shapes and of strange character. The water
of the tanks is clear, and the ripples are sometimes
noisy and tumultuous. Dragons and various fishes70
live in the clefts and caverns bordering on the tanks
or hide themselves71 in the waters. Lotus flowers of
the four colours cover the surface of the limpid water.
A hundred kind of fruits surround them, and glisten
with different shades. The trees are reflected deep down
in the water, and altogether it is a lovely spot for wan¬
dering forth.
By the side there is a sanghdrdma, which for a long
time has been without priests. By the side of the
st'dpa, and not far off, is the spot where the original
teacher of the white-robed heretics72 arrived at the
knowledge of the principles he sought, and first preached
the law. There is an inscription placed there to that
effect. By the side of this spot is a temple of the D6vas.
The persons who frequent it subject themselves to austeri¬
ties ; day and night they use constant diligence without
relaxation. The laws of their founder are mostly filched
70 The text has dragon-fishes, or the time of Pulikesi (Ind. Antiq.,
dragons (serpents) and fishes, the vol. ii. p. 194) ; Lassen, Ind. Alt.,
tribes of the water. vol. iv. pp. 97 f., 756 f. Whether
71 Or disport themselves in the the Jains preceded or succeeded the
stream. Buddhists, it is curious to have this
73 This refers to the Svetambaras, testimony of Hiuen Tsiang that
a sect of the Jains ; Colebrooke their original teacher arrived at
(Essays, vol. i. p. 381) says that enlightenment and first preached
“ this is a less strict order, and of the law in this place, viz., Simha-
more modern date and inferior note pura, and that there was an inscrip¬
compared with the Digambaras ” tion placed here to that effect.
(noticed below, note 74). The Conf. Ind. Ant., vol. ii. pp. 14 f.,
Jainas were very influential about 134 f., 193 f., 258 f.
book hi.] SANG-HO-PU-LO-SIMHAPURA. 45

from the principles of the books of Buddha. These men

are of different classes, and select their rules and frame
their precepts accordingly.72 The great ones are called
Bhikshus; the younger are called Sramaneras. In their
ceremonies and modes of life they greatly resemble
the priests (of Buddha), only they have a little twist
of hair on their heads, and they go naked.74 Moreover,
what clothes they chance to wear are white. Such are
the slight differences which distinguish them from others.
The figure of their sacred master 75 they stealthily class
with that of Tath&gata; it differs only in point of cloth¬
ing ;76 the points of beauty are absolutely the same.
.From this place going back to the northern frontiers of
Ta-ch’a-shi-lo, crossing the Sin-tu 77 river and going south¬
east 200 li or so, we pass the great stone gates where for¬
merly Mahasattva, as a prince,78 sacrificed his body to feed
73 Julien translates this passage these statues, see Fergusson and
thus : “ On these laws (viz., of Burgess, Cave Temples, pp. 485-590
Buddha) he depended in framing and pi. xcv. ; Burgess, Arch. Sur.
his precepts and rules.” This may West. India Reports, vol. v. pp. 43-
perhaps be correct, but the plain 50, 51, 58. From this interesting
translation of the passage is : “ Ac¬ allusion to the Jainas it is evident
cording to [their) classes, they frame that Hiuen Tsiang regarded them
(or possibly, “he framed”) their as dishonest separatists from Bud¬
laws, and arrange their regulations dhism. The “ points of beauty ”
and precepts.” referred to in the text are the thirty-
74 The Digambaras, or “sky-clad,” two superior signs (siang), and the
are another division of the Jainas, eighty inferior [ho), for which see
and are identical with the Nirgran- references in note 5, p. 1, ante.
thas. Hiuen Tsiang appears to con¬ 77 It may be either that Hiuen
fuse these with the “white-clad.” For Tsiang went back to Ohind, and so
an account of the Digambara Jainas, crossed and recrossed the Indus,
see Ind. Antiq.x vol. vii. p. 28 ; and or that he calls the SuMn (Su-
vol. viii. p. 30, for the argument as shoma, Scuaros) river by this name.
to the relative antiquity of the The distance from Hasan Abdal
Buddhist and Jaina sects ; also to Manikyala (the body - offering
conf. vol. i. p. 310; Fergusson and spot) is just 40 miles (200 li), ac¬
Burgess, Cave Temples of India, pp. cording to Cunningham’s map (No.
485 ff. ; Vassilief, pp. 52, 70, 275. vi., Anc. Geog. of India).
75 The text has tin-sse, heavenly ;8 The incident of feeding the
master ; but if tin be a mistake for tigress is narrated in Hardy’s
ta, it would be their great master, Manual of Budhism, pp. 93, 94;
viz., Mahavira. but there it is said that the BQdhi-
76 That is, the statues are alike, sattva was a Br&hman ; here he is
except that the Jaina ones are called a prince. The rock or gate
naked. This only applies to those where he practised asceticism was
of the Digambara Jainas. For called Munda or Eraka (op. cit. ibid).
VOL. I. K
146 RECORDS OF WESTERN COUNTRIES, [book m.

a hungry Wu-t’u (Otu, a cat).79 To the south of this

place 40 or 50 paces there is a stone stiljoa. This is
the place where Mahasattva, pitying the dying condition
of the beast,80 after arriving at the spot, pierced his body
with a bamboo splinter, so as to nourish the beast with
his blood. On this the animal, taking the blood, revived.
On this account all the earth and the plants at this place
are dyed with a blood colour,81 and when men dig the
earth they find things like prickly spikes. Without
asking whether we believe the tale or not, it is a piteous
one.
To the north of the body-sacrifice place there is a stone
sttipa about 200 feet high, which was built by King
Asoka. It is adorned with sculptures and tastefully con¬
structed (built). From time to time spiritual indications82
are apparent. There are a hundred or so small stdpas,
provided with stone niches for movable images (or
stone movable niches) around this distinguished spot.83
Whatever sick there are who can circumambulate it are
mostly restored to health.
To the east of the stilpa there is a sanghdrdma,
with about 100 priests given to the study of the Great
Vehicle.
Going east from this 50 li or so, we come to an iso¬
lated mountain, where there is a sanghdrdma with about
200 priests in it. They all study the Great Vehicle.

78 The compound wu-t'u, which is p. 153 ff., and conf. Ind. Ant., vol.
translated by Julien “a tiger ” with¬ xi. pp. 347 f-. &c.
out explanation, is probably the San¬ 81 This stilpa has been identified
skrit 6tu, a cat. by General Cunningham with
8° »pitying the exhausted con¬ that marked No. 5 on his plan of
dition of the hungry beast ” The Manlky&la [Arch. Survey, vol. ii. pi.
original implies that the beast had lxii. p. 153). The clay is even now
no strength and was dying from of a red colour.
hunger. There is no reference to 82 “ It is resplendent with divine
the tiger-cubs, nor is the number brightness or glory.”
seven mentioned either here or by 83 Julien translates it “ this
Fa-hian. For a full account of the funereal monument,” but the sym¬
legend and the ruins about Mani- bol yung means “lustrous,” refer¬
kyala, see Cunningham, op. cit., ring, no doubt, to the glory which
surrounded the stilpa.
BOOK III.] WU-LA -SHI—URA SA. 147

Fruits and flowers abound here, with fountains and

tanks clear as a mirror. By the side of this convent
is a st'dpa about 300 feet in height. Here Tath&gata
dwelt in old time, and restrained a wicked Yaksha from
eating flesh.
Going from this kingdom about 500 li or so along the
mountains in a south-easterly direction, we come to the
country of Wu-la-shi (Ura£a).

Wu-la-shi [UraSa].

The kingdom of Wu-la-shi (Ura^a) 84 is about 2000 li

in circuit; the mountains and valleys form a continu¬
ous chain. The fields fit for cultivation are contracted
as to space. The capital is 7 or 8 li in circuit; there is no
king, but the country is dependent on Kasmir. The
soil is fit for sowing and reaping, but there are few flowers
or fruits. The air is soft and agreeable; there is very
little ice or snow. The people have no refinement; the
men are hard and rough in their disposition, and are much
given to deceit. They do not believe in the religion of
Buddha.
To the south-west of the capital 4 or 5 li is a stiipa
about 200 feet or so in height, which was built by
Asoka-raja. By its side is a sanghdrdma, in which there
are but a few disciples, who study the Great Vehicle.85
Going south-east from this, crossing over mountains and
treading along precipices, passing over chain bridges,,
after 1000 li or so, we come to the country of Kia-shi-
mi-lo86 (Kasmir).
84 Urasa appears as the name of its towns ’Iddyovpos and Ta£iXa
a city in the Mahdbhdrata under (v. 1. Ta£jaXa), placing it between
the form Uraga (ii. 1027 ; and Rag- the upper waters of the Bidaspes
huv. vi. 59), probably by a slip (see and Indus, that is, in the Hazara
Lassen, I. A., vol. ii. p. 155, n. 1); in country. Conf. Cunningham, Anc.
the Rdjatararigint (v.216) it isUrasft, Geoy. Ind., p. 103; J. A. S. Beny.,
the capital of Urasa—mentioned in vol. xvii. pt. ii. pp. 21, 283 ; Lassen,
Panini (iv. 1, 154 and 178, and I. A., vol. ii. p. 175.
Urasa in iv. 2, 82, and iv. 3, 93). 85 Julien has “ Little Vehicle.”
Ptolemy (lib. vii. c. 1, 45) calls 86 Formerly written Ki-pin by
the country "Apaa or 0Sapaa, and mistake.—Ch. Ed.
148 RECORDS OF WESTERN COUNTRIES, [book in.

Kia-shi-mi-lo [Ka£m1r].

The kingdom of Ka^mir87 is about 7000 li in circuit,

and on all sides it is enclosed by mountains. These moun¬
tains are very high. Although the mountains have passes
through them, these are narrow and contracted. The
neighbouring states that have attacked it have never suc¬
ceeded in subduing it. The capital of the country on the
west side is bordered by a great river. It (the capital) is
from north to south 12 or 13 li, and from east to west
4 or 5 li. The soil is fit for producing cereals, and abounds
with fruits and flowers. Here also are dragon-horses and
the fragrant turmeric, the fS-chu88 and medicinal plants.
The climate is cold and stern. There is much snow
but little wind. The people wear leather doublets and
clothes of white linen. They are light and frivolous, and
of a weak; pusillanimous disposition. As the country is
protected by a dragon, it has always assumed superiority
among neighbouring people. The people are hand¬
some in appearance, but they are given to cunning.
They love learning and are well instructed. There are
both heretics and believers among them. There are
about 100 sanghdramas and 5000 priests. There are
four stdpas built by A£oka-raja. Each of these has about

87 Kasmir in early times ap¬ pilgrim, is quite in accord with that

pears to have been a kingdom of given to them by modern travel¬
considerable extent. The old name lers (see Yigne, Travels in Kashmir,
is said to have been K&syapapura, vol. ii. p. 142 f.) For further in¬
which has been connected with the formation see Lassen, Jnd. Alt., vol.
Kamrairupos of Hekataios [Frag. i. pp. 50-53 ; and conf. Wilson,
179, and Steph. Byzant.), tt6Xis Ariana Ant., pp. 136 f. ; Asiat. Res.,
TavSapiKT) S/cufliSr aKTT), said to have vol. xv. p. 117 ; Koppen, Die Relig.
been in or near Ila/CTutfc?} and called d. Buddha, vol. ii. pp. 12 f. 78 ;
KaawdTVpos by Herodotos (lib. iii. c. Remusat, Nouv. Mel. Asiat., tome i.
102, lib. iv. c. 44), from which Skyla-x p. 179 ; Vassilief, p. 40; J. A. S.
started on his voyage down the Ren., vol. vii. p. 165, vol. xxv. pp.
Indus. Ptolemy has Ka.mret.pia and 91-123 ; Yule’s Marco Polo, vol. i.
its capital Kaaireipa (lib. vii. c. I, pp. 177 f.; Cunningham, Anc. Geog.
42, 47, 49 ; lib. viii. c. 26, 7), pos¬ Ind., pp. 90 ff. ; Troyer's Rdjatavan-
sibly for Kaapeipa. The name Kas¬ gini, tome ii. pp. 293 ff.; Humboldt’s
mir is the one used in the Mahdbhd- Cent. Asien, vol. i. p. 92. The “ great
rata, Panini, &c. The character river” is the Vitasta.
ascribed to the people by the Chinese 88 Lentilles de verre.—Jul.
BOOK III.] KASM1R. 149

a pint measure of relics of Tathagata. The history of the

country says: This country was once a dragon lake. In
old times the Lord Buddha was returning to the middle
kingdom (.India) after subduing a wicked spirit in
U-chang-na (Udyana), and when in mid-air, just over this
country, he addressed Ananda thus: K After my Nirvana,
the Arhat Madhy&ntika will found a kingdom in this
land, civilise (pacify) the people, and by his own effort
spread abroad the law of Buddha.”
In the fiftieth year after the Nirvdna, the disciple
of Ananda, Madhyantika (Mo-t’ien-ti-kia) the Arhat—
having obtained the six spiritual faculties89 and been
gifted with the eight Vimdkshas90—heard of the prediction
of Buddha. His heart was overjoyed, and he repaired to
this country. He was sitting tranquilly in a wood on the
top of a high mountain crag, and exhibited great spiritual
changes. The dragon beholding it was filled with a deep
faith, and requested to know what he desired. The Arhat
said, “ I request you to give me a spot in the middle of
the lake just big enough for my knees.”91
On this the dragon withdrew the water so far, and gave
him the spot. Then by his spiritual power the Arhat
increased the size of his body, whilst the dragon king kept
back the waters with all his might. So the lake became
dry, and the waters exhausted. On this the Naga, taking
his flight, asked for a place.92
The Arhat (then said), “ To the north-west of this is a
pool about 100 li in circuit; in this little lake you and
your posterity may continue to dwell.” The Nfiga said,
“ The lake and the land being mutually transferred, let me
then be allowed to make my religious offerings to you.”
Madhyantika said, “ Hot long hence I shall enter on the
Nirvdna without remnants (anupadhisSsha); although I
should wish to allow your request, how can I do it ? ”

89 Shadalhijna. See ante, note 73, 91 I.e., to sit.

p. 104. 92 This is an abrupt combination ;
90 See references in note 73, p. 104. it meansasked for a place “ tolive in.”
ISO RECORDS OF WESTERN COUNTRIES, [book iit.

The Naga then pressed his request in this way: “May

500 Arhats then ever receive my offerings till the end of
the law ?03 After which (/ ask to ie allowed) to return to
this country to dwell (in it) as a lake.” Madhyantika
granted his request.
Then the Arhat, having obtained this land by the exer¬
cise of his great spiritual power, founded 500 sangharamas
He then set himself to procure by purchase from sur¬
rounding countries a number of poor people who might
act as servitors to the priests. Madhyantika having died,
these poor people constituted themselves rulers over the
neighbouring countries. The people of surrounding coun¬
tries despising these low-born men, would not associate
with them, and called them Kritlyas94 (Ki-li-to). The
fountains now have begun to bubble up (in token of the
end of the law having come).
In the hundredth year after the Nirvdna of Tathagata,
AJoka, king of Magadha, extended his power over the
world, and was honoured even by the most distant people.
He deeply reverenced the three gems, and had a loving
regard for all living things.96 At this time there were
500 Arhats and 500 schismatical priests, whom the king
honoured and patronised without any difference. Among
the latter was a priest called Mah&deva, a man of deep
learning and, rare ability; in his retirement he sought a
true renown ; far thinking, he wrote treatises the principles
of which were opposed to the holy doctrine. All who
heard of him resorted to his company and adopted his
views. A£6ka-raja, not knowing either holy or common

93 till religion be done with. has a similar statement, calling the

94 In Chinese Mal-te, “bought “ unregenerate ” “ other outcasts
people ” (Sans. Tcrtta). In the Vishnu not enlightened by the Vidas” (ib.
Purdna it is said that “unregene¬ p. 224). See p. 156, n. 119 infra.
rate tribes, barbarians and other 95 Sse-sing, the four varna or
SUdras, will rule over the banks of castes, or the four classes of living
the Indus and the regions of the beings, according to the Chinese,
D&rvikft, of the Chandrabhftgft and produced (1) from eggs, (2) embryos
of Kasmtra” (Wilson, in Hall’s ed., (animals and men), (3) moisture, and
voL iv. p. 223), and the Bhdyavata (4) by transformation
 book in.] KANISHKA'S COUNCIL. 151

men,96 and because he was naturally given to patronise

those who were seditious, was induced to call together
an assembly of priests to the banks of the Granges, intend¬
ing to drown them all.
At this time the Arhats having seen the danger threaten¬
ing their lives, by the exercise of their spiritual power
flew away through the air and came to this country and
concealed themselves among the mountains and valleys.
A^oka-raja having heard of it, repented, and confessing
his fault, begged them to return to their own country; but
the Arhats refused to do so with determination. Then
A^oka-raja, for the sake of the Arhats, built 500 sanghd-
rdmas, and gave this country as a gift to the priesthood.
In the four-hundredth year97 after the Nirvdna of
Tathagata, Kanishka, king of Gandhara, having suc¬
ceeded to the kingdom, his kingly renown reached far,
and he brought the most remote within his jurisdiction.
During his intervals of duty he frequently consulted the
sacred books of Buddha; daily he invited a priest to enter
his palace and preach the law, but he found the different
views of the schools so contradictory that he was filled with
doubt, and he had no way to get rid of his uncertainty. At
this time the honoured Pfir^va said, “ Since Tath&gata
left the world many years and months have elapsed. The
different schools hold to the treatises of their several mas¬
ters. Each keeps to his own views, and so the whole body
is torn by divisions.”
The king having heard this, was deeply affected and
gave way to sad regrets. After awhile he spoke to P&r^va
and said, “ Though of no account personally, yet, thanks
to the remnant of merit which has followed me through
successive births since the time of the Holy One till now,
96 I.e., the difference between placed 221 years before the first of
them. Asoka’s reign. The Avaddna S’ataka
97 That is, 300 years after Asoka supports this, placing the king two
(b.c. 263-224), or about A.n. 75. hundred years after Buddha. Conf.
Hiuen Tsiang places Asoka only 100 Ind. Ant., vol. vi. pp. 149 f. ; Bur-
years after Buddha, while in Asoka’s nouf, lntrod., p. 385 ; Max Muller’s
own inscriptions the Teacher is India, Ac., p. 306.
152 RECORDS OF WESTERN COUNTRIES, [book hi.

I have come to my present state. I will dare to forget

my own low degree, and hand down in succession the
teaching of the law unimpaired. I will therefore arrange
the teaching of the three pitakas of Buddha according to
the various schools.” The honourable Parsva replied,
“ The previous merit of the great king has resulted in his
present distinguished position.98 That he may continue to
love the law of Buddha is what I desire above all things.
The king then summoned from far and near a holy
assembly (issued an edict to assemble the holy teachers').
On this they came together from the four quarters, and,
like stars, they hurried together for myriads of li, men
the most distinguished for talents and for holiness of life.
Being thus assembled, for seven days offerings of the four
necessary things were made, after which, as the king
desired that there should be an arrangement of the law,
and as he feared the clamour of such a mixed assembly
(would prevent consultation), he said, with affection for the
priests, “ Let those who have obtained the holy fruit (as
Arhats) remain, but those who are still bound by worldly
influences99 let them go!” Yet the multitude was too
great. He then published another order: “Let those who
have arrived at the condition of * freedom from study’ re¬
main,and those who are still in a condition of learners go.”100
Still there were a great multitude who remained. On this
the king issued another edict: “ Those who are in posses¬
sion of the three enlightenments and have the six spiritual
faculties101 may remain ; the others can go.”102 And
98 Literally, “ the great king in 100 In a note on this passage Ju-
previous conditions (suh) having lien explains that the first class,
planted a good root—or, the root of Wu-hio, designates the Arhats ; the
virtue — has in consequence at- second, Hio-jin, those studying to
tained much happiness or merit.” become Sramanas.
99 The world-influences or bonds 101 For the trividy&s and the
refer to the klesas. The five Mesas shadabhijnas see ante, n. 73 and 75,
are (1) desire, (2) hate, (3) ignor- pp. 104, 105, and note 66, p. 142.
ance, (4) vanity, (5) heresy. See 102 There is a phrase here used,
Bnrnouf, Lotus, pp. 443 f. Or the tsz’ cliu, of frequent occurrence in
reference• may be to the five ntra- Buddhist books. It means, “with
ranas, for which see Childers, Pali these exceptions,”—his exccptis.
Diet, sub voc.
BOOK III.] KASMIR. *53

yet there was a great multitude who remained. Then

he published another edict: “Let those who are ac¬
quainted both with the three Pitakas and the five vid-
yds103 remain; as to others, let them go.” Thus there
remained 499 men. Then the king desired to go to his
own country,104 as he suffered from the heat and mois¬
ture of this country. He also wished to go to the stone
grot105 at Rajagriha, where Kasyapa had held his reli¬
gious assembly (convocation). The honourable Par£va and
others then counselled him, saying, “We cannot go there,
because there are many heretical teachers there, and diffe¬
rent Sastras being brought under consideration, there will
be clamour and vain discussion. Without having right lei-
Bure for consideration, what benefit will there be in making
{fresh) treatises ?106 The mind of the assembly is well
affected towards this country; the land is guarded on every
side by mountains, the Yakshas defend its frontiers, the
soil is rich and productive, and it is well provided with
food. Here both saints and sages assemble and abide ; here
the spiritual Rishis wander and rest.”
The assembly having deliberated, they came to this
resolution: “ We are willing to fall in with the wishes of
the king.” On this, with the Arhats, he went from the spot
where they had deliberated to another, and there founded
a monastery, where they might hold an assembly {for the
purpose of arranging) the Scriptures and composing the
Vibhashd &dstra.107

103 The five vidyas ( Wu-ming) are his own country; ” i.e., for the high-
(I) Saldavidyd, the treatise on gram- lands of Gandhara.
mar ; (2) Adliydtmavidyd, the trea- 105 The phrase may mean a stone,
tise on inner principles or esoteric i.e., structural, house ; or a stone
doctrines; (3) Chikits&vidyd, the chamber — a cave. It is generally
treatise on medicine, magic formulas, supposed to have been a cave—the
and occult science (Eitel) ; (4) He- Saptaparna cave.
tuvidyd, the treatise on causes ; (5) 1",i Or, what use in holding dis-
iS'ilapusthdnavidyd, the treatise on cussions ?
the sciences, astronomy, meteor- 1117 This passage, which is un-
ology, and mechanical arts. See usually confused, may be translated
ante, p. 78, note 24. also thus : “ On this he went with
1114 So I translate it. Literally it the Arhats from that place, ami
would be “ the king had a desire for came {to a place where) he founded
r54 RECORDS OF WESTERN COUNTRIES, [book in

At this time the venerable Vasumitra (Shi-Yu) was

putting on his robes outside the door (about to enter)
when the Arhats addressed him and said, “ The bonds of
sin (the kUsas) not loosed, then all discussion is contra¬
dictory and useless. You had better go, and not dwell
here.”
On this Yasumitra answered, “The wise without doubt
regard the law in the place of108 Buddha, appointed for the
conversion of the world, and therefore you 109 reasonably
desire to compile true (orthodox) sastras. As for myself,
though not quick, yet in my poor way I have investigated
the meaning of words. I have also studied with earnest¬
ness the obscure literature of the three pitakas and the
recondite meaning of the five vidyas ; and I have suc¬
ceeded in penetrating their teaching,110 dull as I am.”
The Arhats answered, “ It is impossible; but if it is as
you say, you can stand by a little and presently get the
condition of ‘past learning.’ Then you can enter the
assembly; at present your presence is not possible.”
Yasumitra answered, “ I care for the condition of
‘ past learning ’ as little as for a drop of spittle; my
mind seeks only the fruit of Buddha;111 I do not run
after little quests [little sideways]. I will throw this ball
up into the air, and before it comes to earth I shall have
got the holy condition [fruit] of ‘ past learning.’ ”
Then all the Arhats roundly scolded him, saying,
“ ‘ Intolerably arrogant ’ is your right title. The fruit of
‘ past learning ’ is the condition praised by all the
Buddhas. You are bound to acquire this condition and
scatter the doubts of the assembly.”

a monastery and collected the three ral, or right sense, you are now
Pitalcas. Being about to compose about to compose an orthodox trea¬
the Pi-p’o-sha-lun (Vtbhdshd S'ds- tise ” (i.e., the Vtbhdshd S'dstra).
tra), then,” &c. 110 This at least seems to be the
108 That is, taking the place of, sense of the passage, but the force
orstanding in the stead of, Buddha. of the phrase ch’hin in is doubtful.
109 The assembly or convocation 111 That is, I seek only the con¬
desires, See. Or it may be translated dition of a Buddha.
thus : “ Having collected the gene¬
BOOK III.] KASMIR. 155

Then Vasumitra cast the ball into the air; it was

arrested by the Devas, who, before it fell, asked him this
question: “ In consequence of obtaining the fruit of
Buddha, you shall succeed Maitreya in his place (in the
Tushita heaven) ; the three worlds shall honour you, and
the four kinds of creatures (all flesh) shall look up to you
with awe. Why then do you seek this little fruit ? ”
Then the Arhats, having witnessed all this, confessed
their fault, and with reverence asked him to become their
president. All difficulties that occurred in their discussion
were referred to him for settlement. These five hundred
sages and saints first composed in ten myriads of verses the
UpadSsa &dstra to explain the Sutra Pi taka.112 Next they
made in ten myriads of verses the Vinaya Vibhdshd
&dstra to explain the Vinaya Pit aka; and afterwards
they made in ten myriad of verses the Abhidharma Vib¬
hdshd fedstra 113 to explain the Abhidharma Pitaka.
Altogether they composed thirty myriad of verses in six
hundred and sixty myriad of words, which thoroughly
explained the three Pitakas. There was no work of an¬
tiquity114 to be compared with (placed above) their produc¬
tions ; from the deepest to the smallest question, they exa¬
mined all,116 explaining all minute expressions, so that
their work has become universally known and is the
resource of all students vtlio have followed them.

112 This definition of the UpadSla 113 ’ 0-pi-ta-mo -pi-po - sha - lun.
{U-po-ti-sho) S'dstra, viz., a treatise to This work is generally called the
explain the Sdtra Pitaka (iSu-ta¬ A bhidharma - mahdvibhdshd S'dstra.
la-1’sang), confirms the explanation It was translated into Chinese by
generally given of the whole class Hiuen Tsiang. It is said to be a
of works so named. Burnouf (In- commentary on Katyayaniputra’s
trod. Bud. Ind., p. 58) regards the Jhdnaprasthdna S'dstra, belonging to
term as equivalent to “ instruction ” the Sarvastivada class of books. It
or “explanation of esoteric doctrine.” is in forty-three chapters (vargas),
In Nepal the word is applied to the and consists of 438,449 Chinese
Tantra portion of the Buddhist characters. See Bunyiu Nanjio’s
writings. It is also used as an Catalogue, No. 1263.
equivalent for Abhidharma. The 114 Thousand ancient; but is tsien
UpadUa class of books is the twelfth an error?
in the duodecimal division of the 115 Literally, “ branches and leaves
Northern School (Eitel, Handbook, were investigated ; shallow and
B. voc.) deep places fathomed.”
156 RECORDS OF WESTERN COUNTRIES, [book iii.

Kanisbka-raja forthwith ordered these discourses to be

engraved on sheets of red copper. He enclosed them in
a stone receptacle, and having sealed this, he raised over
it a stdpa with the Scriptures in the middle. He com¬
manded the Yakshas 116 to defend the approaches to the
kingdom, so as not to permit the other sects to get these
sdstras and take them away, with the view that those
dwelling in the country might enjoy the fruit of this
labour.117
Having finished this pious labour, he returned with his
army to his own capital.118
Having left this country by the western gate, he turned
towards the east and fell on his knees, and again bestowed
all this kingdom on the priesthood.
After Kanishka’s death the Kritiya race again as¬
sumed the government, banished the priests, and overthrew
religion.119
The king of Himatala,120 of the country of To-hu-lo
(TuklAra), was by descent of the Sakya race.121 In the
six-hundredth year after the Nirvana of Buddha, he suc¬
ceeded to the territory of his ancestor, and his heart was

116 The Yakshas are supernatural be “ demons who dig out corpses,”
beings employed to guard treasure or explained as “ serfs ” (persons
or keep the way to a treasure. bought, krtta). They are said to
Sometimes they are regarded as be either Yaksbakrityas or Manu-
malevolent beings, but not so neces¬ shakrityas, the former being
sarily. See General Cunningham, shaped like Yakshas, the latter
Stdpa of Bharhut, p. 2off. They like human beings. The Manusha-
are represented in this work as krityas were those domestic slaves
keeping the four gates of the stApa. whom Madhyantika introduced into
117 « With a view that they who Kasmir (Eitel, Handbook, sub voc.)
wished bo study them should in the See also Cunningham, Anc. Geog. of
country chung) receive instruction.” Ind., p. 93 ; and ante, note 94, p. 150.
I cannot follow M. Julien’s trans¬ m Himatala, defined in the text
lation. He seems to regard the as Sue-slian-hia, “ under the snowy
stiipa as a sanghdrdma or convent mountains” (see ante, p. 42, n. 139).
in which instruction was given ; and 121 He was descended from one of
he makes Kanishka give himself to the S&kya youths who were driven
study. from their country for resisting the
118 That is, to the capital of invasion of Virudhaka, the account
Gandhara. of which will be found in the sixth
us “The law of Buddha.” The book, Iliuen Tsiang’s date places
Kritiyas or Krityaa are defined to him about 280 a.d. (note 97, ante).
BOOK III.] KASMIR. *57
deeply imbued with affection for the law of Buddha.122
Hearing that the Kritlyas had overthrown the law of
Buddha, he assembled in his land the most warlike
(courageous) of his knights, to the number of three thou¬
sand, and under the pretence of being merchants laden
with many articles of merchandise and with valuable
goods, but having secretly concealed on their persons war¬
like instruments, they entered on this kingdom, and the
king of the country received them as his guests with
special honour. He123 then selected five hundred of these,
men of great courage and address, and armed them with
swords and provided them with choice merchandise to
offer to the king.
Then the king of Himatala, flinging off his cap,124 pro¬
ceeded towards the throne; the king of the Kritiyas, terri¬
fied, was at a loss what to do. Having cut off the king’s
head, (the king of Himatala) said to the officers standing
below, “ I am the king of Himatala, belonging to Bukhara.
I was grieved because this low-caste ruler practised such
outrages; therefore I have to-day punished his crimes;
but as for the people, there is no fault to be found with
them.” Having banished the ministers in charge of the
government to other states and pacified this country, he
commanded the priests to return, and built a saiighdrama,
and there settled them as in old time. Then he left the
kingdom by the western gate (pass), and when outside he
bowed down with his face to the east, and gave in charity
to the priesthood (the kingdom).
As for the Kritiyas, as they had more than once
been put down by the priests and their religion over¬
turned, in lapse of time their enmity had increased so
that they hated the law of Buddha. After some years

122 “ He planted' his heart in the intended for ch'hang, it should be

law of Buddha, and the streams of translated “ flinging away his robe,”
his affection flowed into the sea of that is, the robe (or web of rich
the law.” cloth) that concealed the sword. If
123 That is, the king of Himatala. it be maou, then it would be “ fling-
124 If the symbol in the text is ing away his cap.”
158 RECORDS OF WESTERN COUNTRIES, [book hi.

they came again into power. This is the reason why at

the present time this kingdom is not much given to the
faith and the temples of the heretics are their sole
thought.
About io li to the south-east of the new city and to
the north of the old city,125 and on the south of a great
mountain, is a saiighdr&ma with about 300 priests in
it. In the 6tupa (attached to the convent) is a tooth of
Buddha in length about an inch and a half, of a yellowish-
white colour; on religious days it emits a bright light.
In old days the Kritiya race having destroyed the law of
Buddha, the priests being dispersed, each one selected his
own place of abode. On this occasion one Sramana, wan¬
dering throughout the Indies to visit and worship the
relics of Buddha ('traces of the Holy One) and to exhibit
his sincere faith, after a while came to hear that his
native country was pacified and settled. Forthwith he
set out on his return, and on his way he met with a
herd of elephants rushing athwart his path through the
jungle and raising a trumpeting tumult. The Sramana
having seen them, climbed up a tree to get out of their
way ; then the herd of elephants rushed down to drink126
at a pool and to cleanse themselves with the water; then
surrounding the tree, they tore its roots, and by force
dragged it to the ground. Having got the Sramana,
they put him on the back of one, and hurried off to
the middle of a great forest, where was a sick elephant
wounded (swollen with a sore), and lying on the ground

125 General Cunningham says and is now called P&ndretbftn, aKas-

Abu Rihan calls the capital Adish- miri corruption of Puranadhishthana,
tan, which is the Sanskrit Adhish- or “the old chief city.”—Anc. Geog.
thitna or “chief town and that is Ind., p. 93. Conf. Troyer’s Rajatar-
the present city of Srinagar, which angini, tome i. p. 104, t. iii. pp. 336-
was built by Raija Pravarasena 357 ; Asiat. Res., vol. xv. p. 19 ; Las-
about the beginning of the sixth sen, Ind. Alt., vol. ii. p. 912. The
century, and was therefore a com- mountain is Hariparvata or Hor-
paratively new place at the time of parvat, now Takht-i-Suliman.
Hiuen Tsiang's visit. The “ old 128 Not to drink, but to draw in
capital” was about two miles to the water and use it for cooling
the south-east of Takht-i-Suliman, themselves.
BOOK III.] KASMIR. 159

at rest. Taking the hand of the priest, it directed it

to the place of the hurt, Avhere a rotten (broken) piece
of bamboo had penetrated. The Sramana thereupon drew
out the splinter and applied some medicinal herbs, and
tore up his garment to bind the foot with it. Another
elephant taking a gold casket, brought it to the sick
elephant, who having received it gave it forthwith to the
Sramana. The Sramana opening it, found in the inside
Buddha’s tooth. Then all the elephants surrounding him,
he knew not how to get away. On the morrow, being a
fast-day, each elephant brought him some fruit for his
mid-day meal. Having finished eating, they carried the
priest out of the forest a long way (some hundred li), and
then they set him down, and, after salutation paid, they
each retired.
The Sramana coming to the western borders of the
country, crossed a rapid river; whilst so doing the boat
was nearly overwhelmed, when the men, consulting to¬
gether, said, “ The calamity that threatens the boat is
owing to the Sramana; he must be carrying some relics
of Buddha, and the dragons have coveted them.”
The master of the ship having examined (hisgoods), found
the tooth of Buddha. Then the Sramana, raising up the
relic, bowed his head, and called to the Nfigas and said, “I
now intrust this to your care ; not long hence I will come
again and take it.” Then declining to cross the river,127
he returned to the bank and departed. Turning to the river
he sighed and said, “ Not knowing how to restrain these
N&ga creatures has been the cause of my calamity.” Then
going back to India, he studied the rules of restraining
dragons, and after three years he returned towards his
native country, and having come to the river-side he built
and appointed there an altar. Then the Nagas brought
the casket of Buddha’s tooth and gave it to the Sramana ;
the Sramana took it and brought it to this sangharama
and henceforth worshipped it.
127 That is, he did not land on the other side, but went back in the boat.
160 RECORDS OF WESTERN COUNTRIES, [book lit

Fourteen or fifteen li to the south of the sanghdrdma is

a little sanghdrdma in which is a standing figure of Ava-
iokite^vara Bodhisattva. If any one vows to fast till he
dies unless he beholds this Bodhisattva, immediately from
the image it comes forth glorious in appearance.
South-east of the little sanghdrdma about 30 li or so,
we come to a great mountain, where there is an old [ruined)
sanghdrdma, of which the shape is imposing and the ma¬
sonry strong. But now it is in ruins; there is only left
one angle where there is a small double tower. There
are thirty priests or so, who study the Great Vehicle.
This is where of old Sanghabhadra, a writer of sastras,
composed the Shun-ching-li-lun128 (Nydyanusdra feastra);
on the left and the right of the sanghdrdma are stupas
where are enshrined the relics ([Sariras) of great Arhats.
The wild beasts and mountain apes gather flowers to offer
as religious oblations. Throughout the year they continue
these offerings without interruption, as if it were a tradi¬
tional service. Many miraculous circumstances occur in
this mountain. Sometimes a stone barrier is split across ;
sometimes on the mountain-top there remain the traces
of a horse; but all things of this sort are only mistaken
traces of the Arhats and Sramaneras, who in troops fre¬
quent this spot, and with their fingers trace these figures,
as if riding on horses or going to and fro (on foot), and
this has led to the difficulty in explaining these marks.129
Ten li to the east of the sanghdrdma of Buddha’s tooth,
between the crags of a mountain to the north,130 is a small
128 The Mstra composed by Seng- scure, seems to mean that the Sra¬
kia - po-t’o-lo (Sanghabhadra) was maneras who follow the Arhats, or
called in the first instance Kiu-she-po- the Srfimaneras who are Arhats (forit
lan, or “the sdstra which destroys the appears from one of Asvaghosha’s
kosha like hail ” (karaka). This title sermons (Abstract of Four Lectures,
was employed to denote the power p. 120) that a Sramanera may arrive
of the treatise to overturn the Abhi- at this condition), amuse themselves
dharma-kdsha S'astra composed by by tracing figures of horses on the
Yasubandhu. The title was after¬ rocks, and therefore such traces
wards changed by Vasubandhu him¬ have no meaning beyond this.
self to Nydydnusdra S'astra (Shun- 130 That is, as it seems, a range of
chiny-li-lun). See Book iv. infra. mountains called the Northern
,28 This passage, which is ob¬ ltanue.
BOOK III.] KASMIR. 161

sanghdrama. In old days the great master of Sdstras

called So-kin-ta-lo (Skandhila) composed here the treatise
called Chung-sse-fdn-pi-po-sha.lsl
In the little convent is a stupa of stone about 50 feet
high, where are preserved the 6aHras of the bequeathed
body of an Arhat.
In former times there was an Arhat whose bodily size
was very great, and he eat and drank as an elephant.
People said in raillery, “ He knows well enough how to
eat like a glutton, but what does he know of truth or
error ? ” The Arhat, when about to pass to Nirvana,
addressing the people round him, said, “ Not long hence I
shall reach a condition of anupadhi£esa (without a rem-
nant).13£ I wish to explain how I have attained to the ex¬
cellent law.”133 The people hearing him again laughed to¬
gether in ridicule. They all came together in an assembly
to see him put to shame.134 Then the Arhat spoke thus
to the people : “ I will tell you how, for your advantage,
my previous conditions of life and the causes thereof. In
my former birth I received, because of my desert, the body
of an elephant, and I dwelt in Eastern India, in the stable
of a king. At this time this country possessed a Shaman
who went forth to wander through India in search of the
holy doctrine of Buddha, the various sutras and idstras
Then the king gave me to the Shaman. I arrived in this
country carrying on my back the books of Buddha. Not
long after this I died suddenly. The merit I had obtained
by carrying these sacred books eventuated in my being
born as a man, and then again I died as a mortal.135 But,

131 Restored by Julien to Vib- (groundwork) by which this body

hdshd-prakarana-pdda S'dstra. Conf. (i.e., I mysdf) arrived at this ex¬
Jour. Asiat., ser. iv. tom. xiv. cellent condition, or law.
No. 713; Bunyiu Nanjio’s Catalogue, 134 Julien regards this phrase (tell
Nos. 1277 and 1292. sliili) as equivalent to “success or
132 Wou-yu-ni-pan, that is, a con¬ non-success.” It seems, however,
dition of freedom from the skandhas. more agreeable to the context to
Childers (Pali Piet., p. 526). It translate it as here—to see him “ get
means perfect or complete Nir- loss,” i.e., disgraced.
vdna. See below, note 135, 135 I died “ with remains ; ” that
133 I wish to relate the steps is, \ died, but was destined to be re*
VOL. L L
162 RECORDS OF WESTERN COUNTRIES, [book m

thanks to the merit I possessed, I soon (was born in the

same condition, and) assumed the coloured clothes of a
hermit. I diligently set after the means of putting off
{the shackles of existence), and gave myself no repose.
Thus I obtained the six supernatural powers and cut off
my connection with the three worlds. However, when I
eat I have preserved my old habits, but every day I mode¬
rate my appetite, and only take one-third of what my body
requires as nourishment.” Although he thus spoke, men
were still incredulous. Forthwith he ascended into the
air and entered on the Samddhi called the brilliancy of
flame. From his body proceeded smoke and fire,136 and
thus he entered Nirvana; his remains (bones) fell to the
earth, and they raised a stupa over them.
Going north-west 200 li or so of the royal city, we come
to the sanghardma called “ Mai-lin.” 137 It was here the
master of Mstras called Phrna138 composed a commen¬
tary on the Vibhdshd tidstra.
To the west of the city 140 or 150 li there is a great
river, on the borders of which, to the north, resting on the
southern slope of a mountain, is a sanghdrdma belonging
to the MahfLsamghika (Ta-chong-pu) school, with about
100 priests. It was here in old time that Fo-ti-la (Bod-
hila),139 a master of dastras, composed the treatise Tsih-
chin-lun.uo
From this going south-west, and crossing some moun¬
tains and traversing many precipices, going 700 li or so,
we come to the country Pun-nu-tso (Punach).

born, not having got rid of the slan- Julien doubtfully restores mai-lin
dhas, or “conditions of individual to Vikritavana
existence.” In Note 132 above, vve 138 In Chinese, Yuen-mun.
find just the opposite phrase, “ Won 139 I have adopted this restora¬
yu,” i.e., “without remains.” Ju¬ tion from Julien. The Chinese
lien has omitted this passage. symbols might also be restored to
)36 ippig kind of miracle is fre¬ Buddhatara.
quently named in Buddhist books. 140 The Tsih-chin-lun is restored
See Fo sho-hiiig-tsan-king, v. 1353 ff. by Julien doubtfully to Tattrasan-
j37 I adopt men lin from Julien. chaya Sdstra. 1 his treatise be¬
In my text the symbol appears to 1 e longed to the MahAsaiighika collec-
fitting, but there may be a misprint. tion.
book hi.] HO-LO-SHE-PU-LO—RAJAPURI. 163

PUN-NU-TSO [PuNACE].

This kingdom141 is about 2000 li in circuit, with many

mountains and river-courses, so that the arable land is very
contracted. The seed is sown, however, at regular intervals,
and there are a quantity of flowers and fruits. There are
many sugar-canes, but no grapes. Amalas,142 Udumbaras,
Mochas, &c., flourish, and are grown in large quantities
like woods; they are prized on account of their taste.
The climate is warm and damp. The people are brave.
They wear ordinarily cotton clothing. The disposition of
the people is true and upright; they are Buddhists.143
There are five sanghardmas, mostly deserted. There is
no independent ruler, the country being tributary to
Ka^mir. To the north of the chief town is a sanghdrdma
with a few priests. Here there is a stupa which is cele¬
brated for its miracles.
Going south-east from this 400 li or so, we come to
the kingdom of Ho-lo-she-pu-lo (B&japuri).

Ho-lo-she-pu-lo [Bajapuri].

This kindgom 144 is about 4000 li in circuit; the capital

town is about 10 li round. It is naturally very strong,
with many mountains, hills, and river-courses, which
cause the arable land to be contracted. The produce
therefore is small. The climate and the fruits of the soil
are like those of Pun-nu-tso. The people are quick and
hasty; the country has no independent ruler, but is sub¬
ject to Ka^mlr. There are ten sanghardmas, with a very
small number of priests. There is one temple of Devas,
with an enormous number of unbelievers.

141 Punacha, or Punach, is de- 142 An-mo-lo is Myrobalan emblica,

scribed by Cunningham (Anc. Geoy., and Meu-che, the plantain.
128) as a small state, called Punats 143 They have faith in the three
by the Ka6mlris, bounded on the gems.
west by the Jhelam, on the north 144 Identified by Cunningham
by the Pir Pahchftl range, and on with the petty chiefship of R&jauri
the east and south-east by the small or Rajapuri, south of Ka6mir and
state of RSjaurl. south-east of Punach [op. cit., p. 129).
164 RECORDS OF WESTERN COUNTRIES, [book iil

From the country of Lan-po till this, the men are of a

coarse appearance, their disposition fierce and passionate,
their language vulgar and uncultivated, with scarce any
manners or refinement. They do not properly belong to
India, but are frontier people, with barbarous habits.
Going south-east from this, descending the mountains
and crossing a river, after 700 li we come to the kingdom
of Tsih-kia (Takka).

END OF BOOK in.

 ( i65 )

BOOK IV.
Relates to fifteen countries, viz., (i) Tseh-kia; (2) Chi-na-
po-ti ; (3) Che-lan-t’o-lo ; (4) K’iu-lu-to ; (5) Slie-to-t’u-lo ;
(6) Po-li-ye-to-lo; (7) Mo-t’u-lo; (8) Sa-t’a-ni-shi-fa-lo ;
(9) Su-lo-kin-na; (10) Mo-ti-pu-lo ; (11) Po-lo-ki-rno-pu-lo ;
(12) Kiu-pi-shwong-na; (13) ’O-hi-chi-ta-lo ; (14) Pi-lo-shan-
na; (15) Kie-pi-ta.

1. Kingdom op Tseh-kia (Takka),

This kingdom1 is about 10,000 li in circuit. On the east

it borders on the river Pi-po-che (Vipaia);2 on the west
it borders on the Sin-tu river. The capital of the country
is about 20 li in circuit. The soil is suitable for rice and
produces much late-sown corn. It also produces gold,

1 Takkadesa, the country of the (Cunningham’s Anc. Geog., map vi.,

Bahikas, is named in the lidja- compared with Elphinstone’s map
tarangint (v. 150), and said to be a {India); on this last map the trade
part of the kingdom of Gurjjara, route is so marked). In the trans¬
which Raja Alakhana was obliged lation of Hwui-lih, M. Julien has
to cede to Kasmir between the years made the distance from Rajapuri to
883 a.d. and 901 a.d. (Cunningham, Tcheka to be 200 li (p. 96); it
Geog., 149). The Takkas were a should be 700 li, as in the original.
powerful tribe living near the Che- He has also translated how jih by
nab, and were at one time the undis¬ to-morrow (lendemain), instead of
puted lords of the Panjab. The king¬ the day after the morrow.
dom of Tsih-kia is probably, there¬ 2 The Vipasa or Vipat, the Biyas
fore, that of the Takkas. Asiat. Res., river, the most eastern of the five
vol. xv. pp. 108 f. ; Lassen, 7. A., vol. rivers of the Panjab, the Hyphasis
i. p. 973. Julien restores it to Tcheka. {'TipaoLs) of Arrian (Anah., lib. vi
It seems that Hiuen Tsiangkept to the c. 8, Ind., cc. 2, 3, 4 ; Diodoros, lib.
south-west fromRajapuri, and crossed xvii. c. 93). Pliny (lib. vii. c. 17,
the Chenab after two days’ march near 21) and Curtius (lib. ix. c. 1) call it
the small town of Jammu or Jambu Hypasis, and Ptolemy (lib. vii. c.
(perhaps the Jayapura of Hwjii-lih), i. 26, 27) has BiSams, while Strabo
and then pressed on the next day to hasTVam. It rises in the Himalaya,
the town of S&kala, where he arrived and, after a course of about 220
the day after. The distance would miles, joins the Satlaj south-east of
thus be about 700 li, or 140 miles Amritsar.
166 RECORDS OF WESTERN COUNTRIES, [book iv.

silver, the stone called teou,s copper and iron. The climate
is very warm, and the land is subject to hurricanes. The
people are quick and violent, their language coarse and
uncultivated. Tor clothing they wear a very shining
white fabric which they call Jciau-che-ye (KausSya, silk),
and also morning-red cloth (chau hia),4 and other kinds.
Few of them believe in Buddha ; many sacrifice to the
heavenly spirits (Devas and spirits). There are about ten
sahghdramas and some hundreds of temples. There were
formerly in this country many houses of charity (goodness
or happiness—FunyaMlas) for keeping the poor and the
unfortunate. They provided for them medicine and food,
clothing and necessaries; so that travellers were never
badly off.
To the south-west of the capital about 14 or 15 li we
come to the old town of Sakala5 (She-kie-lo). Although

3 The teou-shih, of which such fre¬ Alt., vol. i. p. 801. S&kala has been
quent mention is made by Hiuen identified by General Cunningham
Tsiang, is said to be a compound of with Sanglawala-Tiba, to the west of
equal parts of copper and calamine of the Rtlvi (Anc. Geog. of India, p.
(silicate of zinc). See Julien in loc., 180). The capital of the country is
n. 2. Medhurst (Diet. s. v.) calls not named by Hiuen Tsiang. It ap¬
it “native copper.” pears from Hwuilih that the pilgrim
4 The chau-hia robe. This may went straight to S&kala, and did not
mean either court-red or morning- visit the capital. He places it 14 or
red ; it may refer to its colour, but 15 li to the north-east of Sakala. Al¬
more probably to its lightness. We though the route taken is differently
should have expected a phonetic described in “the Life” and in the
combination in this name, as in the Si-yu-ki, yet in the main it is suffi¬
preceding, viz., KausSya, but chau- ciently clear. After leaving Raja-
hia has no phonetic value, although puri the pilgrim travels south-west
it might be compared with the San¬ for two days, and, crossing the Che-
skrit sAksh(ma). n&b, he lodged for one night in a
5 Sakala. P&nini (iv. 2, 75) has temple belonging to the heretics just
Sankala, the Zayyaha of Arrian outside Jayapura. Th^ second day
(Anah. Alex., lib. v. c. 22), and pro¬ after leaving this town (direction
bably the same place as Ptolemy not given) he arrived at Sakala.
(lib. vii. c. i. 46) designates by 2a- Proceeding a little way to the east¬
ya\a i] Kal HvdvSr]yia. Sakala occurs ward of a town called Narasimha (the
in the Mahdbhdrata (ii. 1196, viii. situation of which is not given, but
2033) as the capital of the'Madras. was probably a short distance east
Burnouf, Introd., pp. 559 f.; Ind. of Sakala), he was robbed by bri¬
Ant., vol. i. pp. 22 f.; Wilson, Ariana gands and lodged in a neighbouring
Ant., pp. 196 b ; Us. Res., vol. xv. pp. village ; starting from which on the
io7f.; J. A. S. Ben., vol. vi. pp. 57 f.; next day, he passed the frontiers of
Lassen, Zeitsch.f. d. K. d. Merry., vol. the kingdom of Takka, and reached
i.p. 353) vol. iii. pp. 154 f-> 212; Ind. a large town with many thousand
BOOK IV.j TSEH-KIA—TAKKA. 167

its walls are thrown down, the foundations are still firm
and strong. It is about 20 li in circuit. In the midst
of it they have built a little town of about 6 or 7 li in
circuit; the inhabitants are prosperous and rich. This
was the old capital of the country. Some centuries ago
there was a king called Mo-hi-lo-kiu-lo (Mahirakula),6
who established his authority in this town and ruled
over India. He was of quick talent, and naturally brave.
He subdued all the neighbouring provinces without ex¬
ception.7 In his intervals of leisure he desired to examine
the law of Buddha, and he commanded that one among
the priests of superior talent 8 should wait on him. Now
it happened that none of the priests dared to attend to
his command. Those who had few desires and were con¬
tent, did not care about distinction ; those of superior
learning and high renown despised the royal bounty
{glitter). At this time there was an old servant in the
king’s household who had long worn the religious gar¬
ments. He was of distinguished ability and able to enter
on discussion, and was very eloquent. The priests put
him forward in answer to the royal appeal. The king
said, “ I have a respect for the law of Buddha, and I
inhabitants. This was probably river (op. cit., p. 201). But, at any
Lahor, the old Lob&war (the Ravi rate, such a situation agrees with
was evidently the boundary de facto the next measurement of 140 or 150
of Takka). He remained here one li to Jalandhar. We should thus
month, and then proceeding east¬ have a total of 660 li (132 miles)
ward, he arrived at the capital of a eastward from Sakala to J&lahdhara,
country Chinapati, 500 li from Sa- which is as nearly as possible correct
kala. This was probably the large as projected on General Cunning¬
old town of Patti, 10 miles to the ham’s map (op. cit. No. vi.)
west of the Biyas river. About 10 6 Por Mahirakula, see ante, Book
miles south-west of this (the Si-yu- iii. n. 1. The interpretation of the
ki has 500 li by mistake for 50) was name is given by the Chinese editor
a monastery ; this would place us as Ta-tso,i.e., “great tribe or family;”
at the point of the confluence of the but mahira or mihira signifies “ the
Biyas and Satlaj rivers. The ques¬ sun ; ” it should therefore be “ the
tion to be settled is whether at this family of the sun.” >
point there is a mountain or a hill 7 The kingdoms of the neighbour¬
round which for a distance of 20 li ing districts all submitted to him.
monasteries and st&pas could be 8 Or “ eminent virtue ; ” but tih
grouped. General Cunningham (virtue) refers lo general gift* or
speaks of this neighbourhood as con¬ endowments.
stituting the sandy bed of the Biyas
168 RECORDS OF WESTERN COUNTRIES, [book iv

invited from far any renowned priest (to come and instruct
me), and now the congregation have put forward this
servant to discuss with me. I always thought that
amongst the priests there were men of illustrious ability ;
after what has happened to-day what further respect can
I have for the priesthood?” He then issued an edict to
destroy all the priests through the five Indies, to over¬
throw the law of Buddha, and leave nothing remaining.
BalMitya9-raja, king of Magadha, profoundly honoured
the law of Buddha and tenderly nourished his people.
When he heard of the cruel persecution and atrocities of
Mahirakula (Ta-tso), he strictly guarded the frontiers of his
kingdom and refused to pay tribute. Then Mahirakula
raised an army to punish his rebellion. Bal&ditya-raja,
knowing his renown, said to his ministers, “I hear that
these thieves are coming, and I cannot fight with them
(their troops); by the permission of my ministers I will
conceal my poor person among the bushes of the morass.”
Having said this, he departed from his palace and
wandered through the mountains and deserts. Being very
much beloved in his kingdom, his followers amounted to

9 Baladitya, explained by yeou the initial date of the Gupta period ;

jih, i.e., the young sun or the rising if it is placed, as Ur. Oldenberg
sun. Julien tran slates it too literally, (Ind. Avtiq., vol. x. p. 321) suggests,
“le soleil des enfants.” Julien has A.D. 319, then the reign of Buddha¬
observed and corrected the mistake gupta will have to be brought down
in the note, where the symbol is wan 125 years later, and he would be
for ycou. With respect to the date reigning 493 a.d. ; in this case BflU-
of BSiUditya, who was contemporary ditya would be on the throne too
with Mahirakula who put Simha, the late for the date of Simha, who was
twenty-third Buddhist patriarch, to certainly many years before Buddha-
death, we are told that he was a grand¬ dharma (the twenty-eighth patri¬
son of Buddhagupta (Hwui-lih, p. arch), who reached China A.D. 520.
150, Julian’s trans.), and according The earlier date harmonises with
to Generali Cunningham (Archceolo /. the Chinese records, which state that
Survey, vol. ix. p. 21) Buddhagupta a Life of Vasubandhu, the twenty-
was reigning approximately A.D. 349, first patriarch, was written by Ku-
and his silver coins extend his reign marajiva a.d. 409, and also that a
to a.d. 368. His son was Tatha- history of the patriarchs down to
gatagupta, and his successor was Sirhha, whom we place hypothetically
Baladitya. Allowing fifty years for about 420 A.D., was translated in
these reigns, we arrive at 420 A.D. China a.d. 472 ; both these state¬
for the end, probably, of Baladitya’s ments are possible if the date pro¬
reign. This, of course, depends on posed be given to Baladitya.
book iv.] TSEH-KIA—TAKKA. 169

many myriads, who fled with him and hid themselves in

the islands10 of the sea.
Mahirakula-raja, committing the army to his younger
brother, himself embarked on the sea to go attack Bala-
ditya, The king guarding the narrow passes, whilst the
light cavalry were out to provoke the enemy to fight,
sounded the golden drum, and his soldiers suddenly rose
on every side and took Mahirakula alive as captive, and
brought him into the presence (of Bdldditya).
The king Mahirakula being overcome with shame at
his defeat, covered his face with his robe. Bal&ditya
sitting on his throne with his ministers round him,
ordered one of them to tell the king to uncover himself as
he wished to speak with him.
Mahirakula answered, “The subject andMhe master
have changed places ; that enemies should look on one
another is useless; and what advantage is there in seeing
my face during conversation ? ”
Having given the order three times with no success,
the king then ordered his crimes to be published, and said,
“ The field of religious merit connected with the three
precious objects of reverence is a public11 blessing; but
this you have overturned and destroyed like a wild
beast. Your religious merit is over, and unprotected by
fortune you are my prisoner. Your crimes admit of no
extenuation and you must die.”
At this time the mother of Bal&ditya was of wide cele¬
brity on account of her vigorous intellect and her skill in
casting horoscopes. Hearing that they were going to kill
Mahirakula, she addressed Baladitya-raja and said, “ I
have understood that Mahirakula is of remarkable beauty
and vast wisdom. I should like to see him once.”
Baladitya-raja (Yeou-jih) ordered them to bring in Mahi¬
rakula to the presence of his mother in her palace. Then
she said, “ Alas ! Mahirakula, be not ashamed ! Worldly

10 It may be translated, “an 11 Belonging to the world or crea*

island of the sea.” tures born in the world.
170 RECORDS OP WESTERN COUNTRIES, [book IV.

things are impermanent; success and discomfiture follow

one another according to circumstances. I regard myself
as your mother and you as my son; remove the covering
from your face and speak to me.”
Mahirakula said, “ A little while ago I was prince of a
victorious country, now I am a prisoner condemned to
death. I have lost my kingly estate and I am unable to
offer my religious services;12 I am ashamed in the presence
of my ancestors and of my people. In very truth I am
ashamed before all, whether before heaven or earth. I
find no deliverance.13 Therefore I hide my face with my
mantle.” The mother of the king said, “ Prosperity or the
opposite depends on the occasion ; gain and loss come in
turn. If you give way to events (things), you are lost;
but if you rise above circumstances, though you fall, you
may rise again. Believe me, the result of deeds depends
on the occasion. Lift the covering from your face and
speak with me. I may perhaps‘save your life.”
Mahirakula, thanking her, said, “ I have inherited a
kingdom without having the necessary talent for govern¬
ment, and so I have abused the royal power in inflicting
punishment; for this reason I have lost my kingdom.
But though I am in chains, yet I desire life if only for a
day. Let me then thank you with uncovered face for
your offer of safety.” Whereupon he removed his mantle
and showed his face. The king’s mother said, “ My son
is well-favoured ;11 he will die after his years are accom¬
plished.” Then she said to Baladitya, “ In agreement
with former regulations, it is right to forgive crime and
to love to give life. Although Mahirakula has lohg accu¬
mulated sinful actions, yet his remnant of merit is not
altogether exhausted. If you kill this man, for twelve

12 The ancestral sacrifices. 14 This is an obscure sentence;

13 Perhaps a better translation Julien translates it “ have a care for
would be : “ In truth I am ashamed; yourself : you must accomplish the
whether I cast my eyes downward term of your life.”
or upward, in heaven or earth I am
unable to find deliverance.”
BOOK XV.] TSEH-KIA—TAKKA. 171

years you will see him with his pale face before you. I
gather from his air that he will be the king of a small
country; let him rule over some small kingdom in the north.”
Then BfUMitya-r&ja, obeying his dear mother’s command,
had pity on the prince bereft of his kingdom; gave him
in marriage to a young maiden and treated him with ex-
teme courtesy. Then he assembled the troops he had left
and added a guard to escort him from the island.
Mahirakula-raja’s brother having gone back, estab¬
lished himself in the kingdom. Mahirakula having lost
his royal estate, concealed himself in the isles and deserts,
and going northwards to Ka^mir, he sought there an
asylum. The king of Iva£mir received him with honour,
and moved with pity for his loss, gave him a small terri¬
tory and a town to govern. After some years he stirred
up the people of the town to rebellion, and killed the king
of Ka£mir and placed himself on the throne. Profit¬
ing by this victory and the renown it got him, he went to
the west, plotting against the kingdom of Gandh&ra. He
set some soldiers in ambush and took and killed the king,
He exterminated the royal family and the chief minister,
overthrew the stupas, destroyed the sanghardmas, alto¬
gether one thousand six hundred foundations. Besides
those whom his soldiers had killed there were nine hun¬
dred thousand whom he was about to destroy without
leaving one. At this time all the ministers addressed
him and said, “ Great king 1 your prowess has gained
a great victory, and our soldiers are no longer engaged in
conflict. Now that you have punished the chief, why
would you charge the poor people with fault ? Let us, in¬
significant as we are, die in their stead.”
The king said, “You believe in the law of Buddha and
greatly reverence the mysterious law of merit. Your
aim is to arrive at the condition of Buddha,.and then you
will declare fully, under the form of Jatalcas,15 my evil

J6 That is to say, when they had science they would in future ages de-
arrived at the condition of omni- clare how Mahirakula was suffering
172 RECORDS OF WESTERN COUNTRIES, [book iv.

deeds, for the good of future generations. Now go back

to your estates, and say no more on the subject.”
Then he slew three ten myriads of people of the first
rank by the side of the Sin-tu river; the same number
of the middle rank he drowned in the river, and the same
number of the third rank he divided among his soldiers
(as slaves). Then he took the wealth of the country he
had destroyed, assembled his troops, and returned. But
before the year was out he died.16 At the time of his
death there was thunder and hail and a thick darkness;
the earth shook and a mighty tempest raged. Then the
holy saints said in pity, “Bor having killed countless vic¬
tims and overthrown the law of Buddha, he has now
fallen into the lowest hell,17 where he shall pass endless
ages of revolution.” 18
In the old town of Sakala (She-ki-lo) is a sang-
hdrdma with about ioo priests, who study the Little
Vehicle. In old days Vasubandhu (Shi-t’sin) Bodhisattva
composed in this place the treatise called Shing-i-tai
(Paramdrtliasatya &dstra).
By the side of the convent is a stdpa about 200 feet
high; on this spot the four former Buddhas preached the
law, and here again are the traces of their walking to and
fro (king-King).
To the north-west of the sanghdrdma 5 or 6 li is a
stdpa about 200 feet high built by Asoka-raja. Here also
the four past Buddhas preached.
About 10 li to the north-east of the new capital we
come to a stdpa of stone about 200 feet in height, built
by Asoka. This is where Tathagata, when he was going
under some form of birth or other, It is the lowest of the places of
in consequence of his evil deeds, torment. See Catena of Buddhist
This was one of the methods of Scriptures, p. 59.
Buddha’s teaching. ls This may also mean that his
18 The expression tsu lo means “ to torments even then, i.e., after this
wither away like a falling leaf.” punishment, would not be finished.
17 The lowest hell is the Wu-kan- The Buddhist idea of the suffering
ti-yuh, the hell without interval in Avichi was not connected with
(atichi), i.e., without interval of its eternal duration. See Eitel,
rest, a place of incessant torment. Handbook, sub voc.
BOOK IV.] CHl-NA-PO-TI—CHINA PA TI. 173

northward on his work of conversion, stopped in the

middle of the road. In the records of India (.Tn-tu-ki) it
is said, “ In this st'dpa are many relics; on holidays they
emit a bright light.”
From this19 going east 500 li or so, we come to Chi-
na-po-ti (Clnnapati) country.

Chi-na-po-ti (Chinapati) 20

This country is about 2000 li in circuit, The capital is

about 14 or 15 li round. It produces abundant harvests ;21
the fruit trees are thinly scattered. The people are con¬
tented and peaceful; the resources of the country are
abundant. The climate is hot and humid; the people are
timid and listless. They are given to promiscuous study,
and there are amongst them believers and the contrary.
There are ten sahghdrdmas and eight Deva temples.
Formerly, when Kanishka-raja was on the throne, his
fame spread throughout the neighbouring countries, and
his military power was recognised by all. The tributary
pu'inces22 to the west of the (Yellow) Eiver, in recogni¬
tion of his authority, sent hostages to him. Kanishka-
raja having received the hostages, he treated them with
marked attention. During the three seasons of the year

19 That is, from S&kala ; not from and very old town called Patti or
the large city (Labor) on the fron¬ Pati, 10 miles to the west of the
tiers of Takka, as V. de St. Martin Biyas river and 27 to the north-east
states (Memoire, p. 330). of Kasdr, appears to suit the
20 The country of Chinapati ap¬ measurements and bearings as
pears to have stretched from the nearly as possible (Anc. Geog. Ind.,
Ravi to the Satlaj. General Cun¬ p. 200). It is unfortunate, how¬
ningham places the capital at Chine ever, that the distances in General
or Chinigari, 11 miles north of Cunningham’s maps in the Anc.
Amritsar (Arch. Survey, vol. xiv. p. Gcog. of Ind., and the volume of the
5 (). This situation does not agree Arch. Survey do not agree.
with the subsequent bearings and 21 Literally, sowing and reaping
distances. It is, for example, some are rich and productive.
Co miles (300 li) north-west from 23 I translate it thus after Julien,
Sultanpur (Tamasavana) instead of as there is some obscurity in the
10 miles (50 li) : moreover, Jalan- text. It might, perhaps, be rendered
dhara bears south-east from Chine “ the united tribes of the Fan
instead of north-east, and the dis¬ people.” The Fan were Tibetans or
tance is nearly 70 miles instead of associated tribes.
38 or 30. The situation of the large
174 RECORDS OF WESTERN COUNTRIES, [book iv.

he appointed them separate establishments, and afforded

them special guards of troops.23 This country was the
residence of the hostages during the winter. This is the
reason why it is called Chlnapati,24 after the name of the
residence of the hostages.
There existed neither pear nor peach in this kingdom
and throughout the Indies until the hostages planted them,
arid therefore the peach is called Chinani, and the pear is
called Chinardjaputra?5 For this reason the men of this
country have a profound respect for the Eastern land.
Moreover (when they saw me) they pointed with their
fingers, and said one to another, “ This man is a native of
the country of our former ruler.26
To the south-east of the capital 50027 li or so, we come
to the convent called Ta-mo-su-fa-na (dark forest, i.e., Ta-
masavana). There are about 300 priests in it, who study
the docrine of the Sarv&stivada school. They (the congre¬
gation) have a dignified address, and are of conspicuous
virtue and pure life. They are deeply versed in the teach¬
ing of the Little Vehicle. The 1000 Buddhas of the Bhad-
rakalpa will explain, in this country, to the assembly of
the Devas the principles of the excellent law.
Three hundred years after the Nirvana of Buddha the

23 Literally, “four soldiers stood 26 That is, of Kanishka and his

on guard,” i.e., they had four soldiers associates. They belonged to the
outside their quarters to protect Gushan tribe of the Yuei-chi, who
them. came originally from the borders of
24 Rendered in a note “ Tangfung, China. See ante, p. 56, n. 200.
i.e., “lord of China ; ” this seems to 27 In the life of Hiuen Tsiang by
show that Pati is the right restora¬ Hwui-lih, the distance given from
tion of po-ti (compare Cunningham, the capital of Cliinapati to the con¬
Arch. Surv. of India, vol. xiv. p. 54). vent of “ the dark forest ” is 50 li
The fact of the name China being (Book ii. p. X02, Julien’s transla¬
given to this country on account of tion). This is probably the correct
the hostages confirms the restoration distance : the 500 li in the text is
of Charaka to Serika, ante, Book i. an error of the copyist. The con¬
p. 57, n. 203. vent is fixed by General Cunning¬
20 Cunningham remarks that there ham at Sftltanpur or Dalla Sultan-
can be no doubt of the introduction pur. It is one of the largest towns
of the China peach, as in the north¬ in the Jalaiidhara Doab (op. cit., p.
west of India it is still known by 55)-
that name (op. cit., p. 54).
BOOK IV.] CHE-LAN-T'O-LO—JALANDHARA. *75

master of Mstras called Katyayana composed here the

Fa-chi-lun ('Abhidharviajndna-prastliana $dstra).2s
In the convent of the dark forest there is a stlXpa about
200 feet high, which was erected by Aiffika-raja. By its
side are traces of the four past Buddhas, where they sat
and walked. There is a succession of little stupas and
large stone houses facing one another, of an uncertain
number; here, from the beginning of the kalpa till now,
saints who have obtained the fruit (of Arhats) have reached
Nirvdna. To cite all would be difficult. Their teeth and
bones still remain. The convents gird the mountain 29 for
about 20 li in circuit, and the stllpas containing relics
of Buddha are hundreds and thousands in number; they
are crowded together, so that one overshadows the other.
Going north-east from this country, 140 or 150 li, we
come to the country of Che-lan-ta-lo (Jalandhara).

Che-lan-t’o-lo' (Jalandhara).

This kingdom 80 is about 1000 li from east to west, and

about 800 li from north to south. The capital is 12
or 13 li in circuit. The land is favourable for the cultiva-

28 This work was translated into teeth and bones still exist around
Chinese by Sahghadeva and an¬ the sanghftrama ; ” or, if the second
other in a.d. 383. Another trans¬ reading be adopted, the rendering
lation was made by Hiuen Tsiang would be “ the teeth and bones
a.d. 657. If the usual date of Bud¬ still exist all round, from {yau) the
dha’s Nirvdna be adopted (viz., 400 kia-lan, for a circuit of 20 li,” &c.
years before Kanishka), Katyayana Perhaps the first correction is prefer¬
would have- flourished in the first able. I am satisfied the reading, as
century or about 20 b.c. See Weber, it is, is corrupt.
Sansk. Liter., p. 222. His work was 30 Jalandhara, a well - known
the foundation of the Abhidharma- place in the Panjab (lat. 31° 19' N.,
mahdvibhdshd S'Astra, composed dur¬ long. 75° 28' E.) We may therefore
ing the council under Kanishka. (See safely reckon from it in testing
Bunyiu Nanjio, Catalogue of Bud¬ Hiuen Tsiang’s figures. From Sul-
dhist Tripit., No. 1263). tanpur to Jalandhara is as nearly as
29 There is probably a false read¬ possible 50 miles north-east. Hiuen
ing in the text, either (1) Shan, a Tsiang gives 150 or 140 li in the
mountain, is a mistake for sang, same direction. Assuming the
which would give us sang-kia-lan, capital of Chinapati to be 50 li
“ sangharama,” instead of kia-lan, north-west of Sultanpur, that dis¬
or else (2) shan is for yau, a very tance and bearing would place us
common misprint. In the first case on the right bank of the Biyas
the translation would then be “the river, near the old town of Patti.
176 RECORDS OF WESTERN COUNTRIES, [book iv.

tion of cereals, and it produces much rice. The forests

are thick and umbrageous, fruits and flowers abundant.
The climate is warm and moist, the people brave and
impetuous, but their appearance is common and rustic.
The houses are rich and well supplied. There are fifty con¬
vents, or so; about 2000 priests. They have students both
of the Great and Little Vehicle. There are three temples
of D6vas and about 500 heretics, who all belong to the
Paiupatas (cinder-sprinkled).
A former king of this land showed great partiality for
the heretics, but afterwards, having met with an Arliat
and heard the law, he believed and understood it. There¬
fore the king of Mid-India, out of regard for his sincere
faith, appointed him sole inspector of the affairs of reli¬
gion (the three gems) throughout the five Indies. Making
light of party distinctions (this or that), with no preference
or dislike, he examined into the conduct of the priests, and
probed their behaviour with wonderful sagacity. The
virtuous and the well-reported of, he reverenced and
openly rewarded; the disorderly he punished. Where-
ever there were traces of the holy one (or, ones), he built
either stupas or sahghdrdmas, and there was no place
within the limits of India he did not visit and inspect.
Going north-east from this, skirting along some high
mountain passes and traversing some deep valleys, follow-

Reckoning back to Sakala, the dis¬ ment, and that the great work of
tance (Cunningham’s Anc. Geog. the council was to write a com¬
Ind., map vi.) is just 100 miles mentary on his sdatra, would so
north of west. Hiuen Tsiang gives far be in accord with the statement.
500 li west. From this it seems Hiuen Tsiang on his return journey
that the computation of jive li to the was accompanied to Jalahdhara by
mile is, in this part of India at Udita, the king of North India,
least, a safe one. For a full ac¬ who made this his capital (Vie, p.
count of Jalahdhara and its impor¬ 260). Shortly after this a Shaman,
tance, see Cunningham (op. cit., pp. Yuan-cliiu, from China stopped here
J37 ff.) It is sometimes stated four years, studying Sanskrit with
that the council under Kanishka the Mung king, perhaps the same
was held in the Jalahdhara convent, Udita (J.R. A. S., N.S., vol. xiii. p.
that is, the Tamasavana Sangha- 563) . The way through Kapisa was
rama (V. de St. Martin, Mimoire, shortly after this time (664 a.d. )
P-33311') The fact that Kfttyftyana occupied by the A>'&hs (op. cit., p.
lived and wrote in this establish¬ 564) -
BOOK IV.] K'lU-L U-TO—K ULUTA. *77

ing a dangerous road, and crossing many ravines, going

700 li or so, we come to the country of K’iu-lu-to
(Kuluta).
K’iu-lu-to (Kuluta).

This country81 is about 3000 li in circuit, and sur¬

rounded on every side by mountains. The chief town is
about 14 or 15 li round. The land is rich and fertile, and
the crops are duly sown and gathered. Flowers and fruits
are abundant, and the plants and trees afford a rich vege¬
tation. Being contiguous to the Snowy Mountains, there
are found here many medicinal (roots) of much value. Gold,
silver, and copper are found here—fire-drops (crystal) and
native copper (teou). The climate is unusually cold, and
hail or snow continually falls. The people are coarse and
common in appearance, and are much afflicted with
goitre and tumours, Their nature is hard and fierce ; they
greatly regard justice and bravery. There are about twenty
sanghdrdmas, and 1000 priests or so. They mostly study
the Great Vehicle; a few practise (the rules of) other
schools (nikdyas). There are fifteen Deva temples: diffe¬
rent sects occupy them without distinction.
Along the precipitous sides of the mountains and
hollowed into the rocks are stone chambers which face
one another. Here the Arhats dwell or the Rishis stop.
In the middle of the country is a st'dpa built by A66ka-
rfija. Of old the Tathagata came to this country with his
followers to preach the law and to save men. This st'Apa
is a memorial of the traces of his presence.
Going north from this, along a road thick with dangers
and precipices, about 1800 or 1900 li, along mountains and
valleys, we come to the country of Lo-u-lo (Lahul).32
North of this 2000 li or so, travelling by a road dan-
31 Kuldta, the district of Kulu in sur la Geocj. Grec., pp. 300 f. The
the upper valley of the Iliyas river, present capital is Sultiinpur (Cun-
It is also called Koluka and Koluta, ningham). The old capital was
—Rdmay., iv. 43, 8; Brlh. Sariih., called Nagara or Nagarkot.
xiv. 22, 29; Wilson, Hind. Theat., 3J Lahul, the Lho-yal of the Ti
vol. ii. p. 165 ; Saint-Martin, Etude betans.
VOL. 1. M
178 RECORDS OF WESTERN COUNTRIES, [book it.

gerous and precipitous, where icy winds and flying snow

(assault the traveller), we come to the country of Mo-lo-
so (called also San-po-ho).33
Leaving the country of K’iu-lu-to and going south 700
li or so, passing a great mountain and crossing a wide
river, we come to the country of She-to-t’u-lo (Satadru).

She-to-t’u-lu (Satadru).

This country 34 is about 2000 li from east to west, and

borders on a great river. The capital is 17 or 18 li in
circuit. Cereals grow in abundance, and there is very
much fruit. There is an abundance of gold and silver
found here, and precious stones. For clothing the people
wear a very bright silk stuff; their garments are elegant
and rich. The climate is warm and moist. The manners
of the people are soft and agreeable; the men are docile
and virtuous. The high and low take their proper place.
They all sincerely believe in the law of Buddha and show
it great respect. Within and without the royal city there
are ten sanghdrdmas, but the halls are now deserted and
cold, and there are but few priests. To the south-east of
the city 3 or 4 li is a stdpa about 200 feet high, which
was built by A^oka-raja. Beside it are the traces where
the four past Buddhas sat or walked.
Going again from this south-west about 800 li, we
come to the kingdom of Po-li-ye-to-lo (Paryatra).
33 This country is also called must have been gathered from hear¬
San-po-ho (Sampaha?).— Ch. Ed. say. Doubtless the route would be
The suggestion of General Cun¬ intricate and winding.
ningham that Mo-lo-so should be 34 Satadru—also spelt Sutudri.Sa-
read Marpo (Mo-lo-po, St. Martin, tudri, and Sitadrus, “ flowing in a
Mem., p. 331) is quite admissible. hundred branches”-—the name of the
Mo-lo is equal to mar, and the sym¬ Satlaj (Gerard’s Koonawur, p. 28).
bol so is often mistaken for po. It is the Hesidrus (or Hesudrus ?) of
The province of Ladak is called Pliny (H. N., lib. vi. c. 17, 21) and
Mar-po, or the “red district,” from the ZapaSpos or Za5d5p7js of Ptolemy
the colour of the soil. The dis¬ (lib. vii. c. I, 27, 42). See Lassen,
tance given by Hiuen Tsiang Ind. Alt., vol. i. p. 57. It also ap¬
viz., 4600 li from Jalandhara, is no pears to have been the name of a
doubt much in excess of the straight kingdom of which Sarhind was pro¬
route to Ladak, but as he went no bably the chief town, referred to ip
further than Kulhta himself, the the text.
other distances, viz., 1900+2000 li,
BOOK IV.] MO-T’ U-LO—MA TH UR A. 179

PO-LI-YE-TO-LO (PaRYATRA).

This country35 is about 3000 li in circuit, and the capital

about 14 or 15 li. Grain is abundant and late wheat.
There is a strange kind of rice grown here, which ripens
after sixty days.36 There are many oxen and sheep, few
flowers and fruits. The climate is warm and fiery, the
manners of the people are resolute and fierce.37 They do
not esteem learning, and are given to honour the heretics.
The king is of the VaisSya caste; he is of a brave and
impetuous nature, and very warlike.
There are eight sanghdrdmas, mostly ruined, with a very
few priests, who study the Little Vehicle. There are
ten Deva temples with about 1000 followers of different
sects.
Going east from this 500 li or so, we come to the
country of Mo-t’u-lo (Mathura).

Mo-t’u-lo (Mathura).

The kingdom of Mo-t’u-lo 38 is about 5000 li in circuit.

The capital is 20 li round. The soil is rich and fertile,
and fit for producing grain (sowing and reaping). They
give principal care to the cultivation of ’An-mo-lo (trees),

35 Paryatra is said in the next Matsya or Virata (amongst others).

section to be 500 li (100 miles) west Cunningham, Anc. Geog. Ind., p. 341.
of Mathurfi. or Muttra. This would 38 Mathura, on the Yamuna, in
favour the restoration of the Chinese the ancient ^hraslnaka district, lat.
Po-li-ye-to-lo to Virftta or Bairat. 270 28' N., long. 770 41' E. For a
The distance and bearing from Sar- description of the Buddhist remains
hind, however, given in the text, do discovered in the neighbourhood
not agree with this. Bairat is some of this city, see Cunningham,
220 miles south of Sarhind. Archceol. Surv. of India, vol. i. pp.
36 Julien states (p. 206, n. 3) that 231 ff., and vol. iii. p. 135.; Growse’s
this is a species of “ dry rice ” or Mathurd (2d ed.), pp. 95-116 ; Ind.
“mountain rice,” called Tchen- Ant., vol. vi. pp. 216 f. It is the
tch’ing-tao, which, according to a Mtdopa of Arrian (Ind., c. 8) and
Chinese account, ripens in this Pliny (H. N., lib. vi. c. 19, s. 22),
period of time. and the M65ot/pa y tSjv Otur of Pto¬
37 The people of Virata were al¬ lemy (lib. vii. c. I, 49). Cortf. Las¬
ways famous for their valour; hence sen, I. A., vol. i. p. 158 ; Bfih. Sarhh.,
Manu directs that the van of an lv. 26, xvi. 17 ; Paiiini, iv. 2, 82 ;
army should be composed of men of Burnouf, It dr., pp. 130, 336.
l8o RECORDS OF WESTERN COUNTRIES, [book iv

which grow in clusters39 like forests. These trees, though

called by one name, are of two kinds ; the small species,
the fruit of which, when young, is green, and becomes
yellow as it ripens; and the great species, the fruit of
which is green throughout its growth.
This country produces a fine species of cotton fabric
and also yellow gold. The climate is warm to a degree.
The manners of the people are soft and complacent. They
like to prepare secret stores of religious merit.40 They
esteem virtue and honour learning.
There are about twenty sanghdrdmas with 2000 priests
or so. They study equally the Great and the Little
Vehicles. There are five Deva temples, in which sectaries
of all kinds live.
There are three stupas built by A£oka-raja. There are very
many traces 41 of the four past Buddhas here. There are
also stupas to commemorate the remains of the holy follow¬
ers of Sakya Tathagata, to wit, of Sariputra (She-li-tseu),
of Mudgalaputra (Mo-te-kia-lo-tseu), of Purnamaitra-
yanlputra (Pu-la-na-mei-ta-li-yen-ni-fo-ta-lo), of Upali
(Yeu-po-li), of Ananda (’O-nan-to), of Eahula (Lo-hu-lo),
of Manju^ri (Man-chu-sse-li), and stilpas of other Bodhi-
sattvas. Every year during the three months in which long
fasts are observed,42 and during the six fast-days of each
month, the priests resort to these various stilpas and pay mu¬
tual compliments; they make their religious offerings, and
bring many rare and precious objects for presents. Accord¬
ing to their school they visit the sacred object (figure,) of
their veneration. Those who study the Abhidharma honour
Sariputra; those who practise meditation honour Mudga¬
laputra ; those who recite the sHtras honour Purnamai-

39 I have translated the phrase that the merit acquired is mysterious

ha-chin, “ in clusters ; ” literally it or for the future world.
would be “family clusters.” The 41 “ Bequeathed traces ; ” not
Amala or Amalaka is a kind of My- necessarily foot - marks, but any
robalan, Emhlica officinalis, Gacrtn, mark or trace.
(Petersb. Diet.) or Phyllantlius em- 4- The 1st, 5th, and 9th month—
blica (Wilson). Julien.
4:1 The phrase in the text denotes
BOOK IV.] MO-TU-LO—MA THURA. 181

travaniputra;43 those who study the Vinaya reverence

Upali. All the Bhikshunis honour Ananda, the Sr&ina-
n£ras44 honour BAhula; those who study the Great
Vehicle reverence the Bodhisattvas. On these days they
honour the stllpas with offerings. They spread out (dis¬
play) their jewelled banners ; the rich (precious) coverings
{parasols) are crowrded together as network ; the smoke of
incense rises in clouds; and flowers are scattered in every
direction like rain; the sun and the moon are concealed
as by the clouds which hang over the moist valleys. The
king of the country and the great ministers apply them¬
selves to these religious duties with zeal.45
To the east of the city about 5 or 6 li we come to a
mountain sahgh&r&ma46 The hill-sides are pierced
{widened) to make cells (for the priests). We enter it47
43 A native of Sftrparaka, in Wes¬ Chinese text is obscure. I do not
tern India, for whom see Burnouf, think we can translate yih shan kia
111 trod,., pp. 426, 503, Lotus, p. 2 ; lan—literally “ one - mountain - sail -
Ind. Ant., vol. xi. pp. 236, 294; yhdrdma ”—by “ a sangharama situ¬
Hardy, Man. Budh., pp. 58, 267 f.; ated on a mountain.” There is the
Beal, Catena, pp. 287, 344 ; Edkins, same phrase used in connection with
Chin. Buddli., p. 290; Asiat. Res., the Tamasavana convent (supra, p.
vol. xx. pp. 61, 427. 174). I have supposed that shan
44 Those not yet fully ordained ; in that passage is a misprint. Gene¬
or, literally, those who have not yet ral Cunningham remarks (Archceol.
taken on them all the rules, i.e., of Survey, vol. xiv. p. 56), that Hiuen
the Pratimdksha. The Sr&maneras, Tsiang compares this monastery to a
or young disciples (novices), are re¬ mountain : if this were so, the text
ferred to ; they are called anupasam- would be intelligible ; but I can find
panva, not fully ordained. See no such statement. If the text is
Childers’ Pali Diet, sub voc. not corrupt, the most satisfactory
45 Literally, “ prepare good (fruit) explanation I can offer is that the
by their zeal (careful attention). mounds which seem to abound in
48 This passage is obscure and un¬ the neighbourhood of Mathura (and
satisfactory. In the first place, the also the high mound at Sultanpur)
bearing from the city must be wrong, had been used by the early Buddhist
as the river Jamna washes the priests as “ mountain-convents,” that
eastern side of the city for its whole is, the mounds had been excavated,
length. If west be substituted for as the sides of mountains were, for
east, we are told by General Cun¬ dwelling-places. It is possible, also,
ningham (Arch. Survey of India, vol. to make yi shan a proper name for
iii. p. 28) that the Chaubara mounds, Ekaparrata ; the passage w ould then
about one mile and a half from the read “ 5 or 6 li to the east of the city
town in that direction, have no hol¬ is the Ekaparvataka monastery.”
lows such as Hiuen Tsiang describes. 47 The word used in the text (yin)
If north be substituted for cast, the favours another rendering, viz., “ the
Katra mound is not a mile from the valley being the gates.”
town. But in the second place, the
1(52 RECORDS OF WESTERN COUNTRIES, [book it.

through a valley, as by gates. This was constructed by

the honourable Upagupta.48 There is in it a stiXpa con¬
taining the nail-parings of the Tathagata.
To the north of the sanghdrdma, in a cavern (or between
two high banks), is a stone house about 20 feet high and 30
feet wide. It is filled with small wooden tokens ('slips) four
inches long.49 Here the honourable Upagupta preached:
when he converted a man and wife, so that they both ar¬
rived at {confronted) the fruit of Arhatship, he placed one
slip {in this house). He made nd record of those who
attained this condition if they belonged to different
families or separate castes {tribes).
Twenty-four or five li to the south-east of the stone
house there is a great dry marsh, by the side of which
is a stdpa. In old days the Tathagata walked to and fro
in this place. At this time a monkey holding {a pot of)
honey offered it to Buddha. Buddha hereupon ordered
him to mingle it with water, and to distribute it every¬
where among the great assembly.50 The monkey, filled
48 Upagupta (Yu-po-kiu-to, in of Buddha “ with all his marks.”
Chinese Kin-hu, and in Japanese Mrtra does so, and Upagupta, over¬
Uvakikta), a Sildva by birth, entered powered by the magnificence of the
on a monastic life when seventeen (supposed) Buddha, falls down before
years old, became an Arhat three him in worship. The tableau then
years later, and conquered M&ra in closes amid a terrific storm. Upa¬
a personal contest. He laboured in gupta is spoken of as “a Buddha
Mathur& as the fourth patriarch. without marks” (Alakshanako Bud-
(Eitel, Handbook, s.' voc.) The per¬ dhah).—-Burnout, Introd., p. 336,
sonal contest alluded to is related n. 4. See also Fo-sho-hing-tsan king,
fully as an A vaddna by AsvaghSsha p. xii. He is not known to the
in his sermons. Mara found Upa¬ Southern school of Buddhism. He
gupta lost in meditation, and placed is made a contemporary of Asdka
a wreath of flowers on his head. by the Northern school, and placed
On returning to consciousness, and one hundred years after the Nir¬
finding himself thus crowned, he vana. Conf. Edkins, Chin. Bud¬
entered again into sam&dlii, to see dhism, pp. 67-70; Lassen, Ind.Alt.,
who had abne the deed. Finding it vol. ii. p. 1201.
was Miira, he caused a dead body to 49 Literally, “ four-inch wooden
fasten itself round Mara’s neck. tokens fill up its interior.” But
No power in heaven or earth could according to another account (Wong
disentangle it. Finally Mara re¬ pi)h, § 177), the tokens or rods were
turned to Upagupta, confessed his used at the cremation of Upagupta.
fault, and prayed him to free him 5U Mr. Growse would identify this
from the corpse. Upagupta con¬ spot with Damdama mound near Sa-
sented on condition that he (Mara) rai Jamalpiur, “at some distance to
would exhibit himself under the form the south-east of the kalra, the tradi-
book iv.] SA-T’A-NI-SHI-FA-LO—STHANESVARA. 183

with joy, fell into a deep hole and was killed. By the
power of his religious merit he obtained birth as a man.
To the north of the lake not very far, in the midst of a
great wood, are the traces of the four former Buddhas
walking to and fro. By the side are stiXpas erected to
commemorate the spots where Sariputra, Mudgalaputra,
and others, to the number of 1250 great Arhats, practised
samddhi and left traces thereof. The TatMgata, when in
the world, often traversed this country preaching the law.
On the places where he stopped there are monuments
(trees or posts) with titles on them.
Going north-east 500 li or so, we come to the country
of Sa-t’a-ni-shi-fa-lo (Sthanesvara).

Sa-t’a-ni-shi-fa-lo (Sthanesvara).

This kingdom51 is about 7000 li in circuit, the capital

20 li or so. The soil is rich and productive, and abounds
with grain (cereals). The climate is genial, though hot.
The manners of the people are cold and insincere. The
families are rich and given to excessive luxury. They
are much addicted to the use of magical arts, and greatly
honour those of distinguished ability in other ways. Most
of the people follow after worldly gain ; a few give them¬
selves to agricultural pursuits. There is a large accumu¬
lation here of rare and valuable merchandise from every
quarter. There are three sangh&r&mas in this country,
with about 700 priests. They all study (practise or use)
tional site of ancient M&thurA”—- understood, “ to give it everywhere,”
Growse’s Mathura (2d ed.), p. 100; &c.
Cunningham, Arch. Sur. Rep., vol. i. 61 The pilgrim probably left Ma¬
p. 233. The legend of the monkey thura and travelled back by his
is often represented in Bauddha former route till he came to Hansi,
sculptures (see lad. Ant., vol. ix. p. where he struck off in a north-west
114). In this translation I follow direction for about 100 miles to
Julien. The literal rendering is, Thanesvar or Sthanesvara. This is
“ Buddha ordered a water-mingling one of the oldest and most cele¬
everywhere around the great as¬ brated places in India, on account
sembly.” The “great assembly” of its connection with the Pandus.
is the Sariighd or congregation, See Cunningham, A nc. Geog. of India,
generally represented as 1250 in p. 331 ; Lassen, Ind. Alt., vol.
number. Probably the verb shi is p. 153, n; Hall, Vdaavadattd, p. 51.
184 RECORDS OF WESTERN COUNTRIES, [book iv,

the Little Vehicle. There are some hundred Deva temples,

and sectaries of various kinds in great number.
On every side of the capital within a precinct of 200 li
in circuit is an area called by the men of this place “ the
land of religious merit.” 62 This is what tradition states
about it:—In old time there were two kings63 of the five
Indies, between whom the government was divided. They
attacked one another’s frontiers, and never ceased fighting.
At length the two kings came to the agreement that they
should select on each side a certain number of soldiers to
decide the question by combat, and so give the people rest.
But the multitude rejected this plan, and would have none
of it. Then the king {of this country) reflected that the
people.are difficult to please {to deal with). A miraculous
power {a spirit) may perhaps move them {to action); some
project {out-of-the-way plan) may perhaps settle (establish)
them in some right course of action.
At this time there was a Brahman of great wisdom and
high talent. To him the king sent secretly a present of
some rolls of silk, and requested him to retire within his
after-hall {private apartment) and there compose a religious
book which he might conceal in a mountain cavern.
After some time,64 when the trees had grown over {the
mouth of the cavern), the king summoned his ministers
before him as he sat on his royal throne, and said:
“ Ashamed of my little virtue in the high estate I occupy,
the ruler of heaven65 {or, of Devas) has been pleased to
reveal to me in a dream, and to confer upon me a divine
book which is now concealed in such-and-such a mountain
fastness and in such-and-such a rocky corner.”
yi This is also called the Dharma- son, Bliagavad. Gita, c. i. n. 2 ; Las¬
kshetra, or the “ holy land ; ” and sen, Ind. Alt., vol. i. p. 153.
Kuru-kshetra, from the number of 53 That is, the king of the Kurus
holy places connected with the Kau- and of the P&ndus. The struggle be¬
ravas and Pandavas, and with other tween these two families forms the
heroes of antiquity. For some re¬ subject of the great Sanskrit epic,
marks on the probable extent of this the Mahdbhdrata.
district, see Anc. Geog. of India, p. 54 Some years and months after.
333 , A rch. Sur. of India, vol. ii. pp. 6‘ This is the general title given
212 f., and vol. xiv. p. 100; Thom¬ to Sakra or Indra, Sakradevendra
book iv.] SA-T'A-NI-SHI-FA-LO—STHANESVARA. 185

On this an edict was issued to search for this book, and

it was found underneath the mountain bushes. The high
ministers addressed their congratulations (to the king) and
the people were overjoyed. The king then gave an ac¬
count of the discovery to those far and near, and caused all
to understand the matter; and this is the upshot of his
message: “ To birth and death there is no limit—no end
to the revolutions of life. There is no rescue from the
spiritual abyss (in which we are immersed). But now by
a rare plan I am able to deliver men from this suffering.
Around this royal city, for the space of 200 li in circuit,
was the land of ‘ religious merit ’ for men, apportioned by
the kings of old. Years having rolled away in great
numbers, the traces have been forgotten or destroyed.
Men not regarding spiritual indications (religion) have
been immersed in the sea of sorrow without power of
escape. What then is to be said ? Let it be known (from
the divine revelation given) that all those of you who shall
attack the enemy’s troops and die in battle, that they shall
be born again as men; if they kill many, that, free from
guilt,56 they shall receive heavenly joys. Those obedient
grandchildren and pious children who assist (attend) their
aged parents57 in walking about this land shall reap
happiness (merit) without/ bounds. With little work, a
great reward.58 Who would lose such an opportunity,
(since) when once dead, our bodies fall into the dark intri¬
cacies of the three evil ways ?59 Therefore let every man
stir himself to the utmost to prepare good works.”
On this the men hastened to the conflict, and regarded
death as deliverance.60 The king accordingly issued an
60 This differs from Julien’s ver- but the allusion is probably to those
sion; the literal translation is “many who attend to the wounded or the
slain, guiltless, they shall receive the bereaved.
happiness of heaven as their reward Bi There may be a reference to
(merit).” It seems to imply that if mourning for distant relatives, irn-
they shall be killed after slaying plying that this also shall be re-
many of the enemy, they shall be warded.
born in heaven. 69 I.e., of hell, of famished demons,
57 Or, “ their relations and the and of brutes,
aged.” It is an obscure passage, M The phrase ju kwei, “ as re-
186 RECORDS OF WESTERN COUNTRIES, [book IV.

edict and summoned his braves. The two countries

engaged in conflict, and the dead bodies were heaped
together as sticks, and from that time till now the plains
are everywhere covered with their bones. As this relates
to a very remote period of time, the bones are very large
ones.61 The constant tradition of the country, therefore,
has called this “ the field of religious merit ” (or “ happi¬
ness”).
To the north-west of the city 4 or 5 li is a stilpa about
300 feet high, which was built by A^oka-raja. The bricks
are all of a yellowish red colour, very bright and shining,
within is a peck measure of the relics of Buddha. From
the stilpa is frequently emitted a brilliant light, and many
spiritual prodigies exhibit themselves.
Going south of the city about 100 li, we come to a
convent called Ku-hwan-ch’a (Gokantha ?).62 There are
here a succession of towers with overlapping storeys,63 with
intervals between them for walking (pacing). The priests
are virtuous and well - mannered, possessed of quiet
dignity.
Going from this north-east 400 li or so, we come to the
country of Su-lo-kin-na (Srughna).

Su-lo-kin-na (Srughna).

This country64 is about 6000 li in circuit. On the

eastern side it borders on the Ganges river, on the north
turned,’’ has a meaning equal to our tance from the capital as usual.
word “ salvation ” or “ saved.” The The distance indicated fromSthanes-
sentence appears to be interpolated. vara in a north-east direction would
61 There is a Vedic legend about take us to KAlsi, in the JaunsSr
Indra, who slew ninety times nine district, on the east of Sirmur. Cun¬
Vrltras near this spot. The site of ningham places Srughna at Sugh, a
Asthipur, or “ bone-town,” is still place about fifty miles north-east
pointed out in the plain to the west from the Gokanthamonastery. Hwui-
of the city.—Cunningham, Geog., p. lih makes the direction east instead
336; Arch. Sur., vol. ii. p. 219. of north-east. Srughna, north of
62 This may also be restored to Hastinapura, is mentioned by
Govinda. Panini (i. 3, 25; ii. x, 14 schol.;
fi3 Lin many — connected ridge¬ iv. 3, 25, 86), and by Varaha Mi-
poles (?). hira, Brih. Sariih., xvi. 21). Conf.
6i Hiuen Tsiang reckons his dis¬ Hall’s V&saiadattd, int. p. 51. It
BOOK IV.] SU-LO-KIN-NA —SR UGHNA. 187

it is backed by great mountains. The river Yamuna

(Chen-mu-na) flows through its frontiers. The capital
is about 20 li in circuit, and is bounded 011 the east by
the river Yamuna. It is deserted, although its foundations
are still very strong. As to produce of soil and character
of climate, this country resembles the kingdom of Sa-t’a-
ni-shi-fa-lo (Sthane^vara). The disposition of the people
is sincere and truthful. They honour and have faith in
heretical teaching, and they greatly esteem the pursuit of
learning, but principally religious wisdom (or, the wisdom
that brings happiness).
There are five sanghdrdmas with about 1000 priests;
the greater number study the Little Vehicle; a few exer¬
cise themselves in other (exceptional) schools. They deli¬
berate and discuss in appropriate language (choice words),
and their clear discourses embody profound truth. Men
of different regions of eminent skill discuss with them to
satisfy their doubts. There are a hundred Leva temples
with very many sectaries (unbelievers).
To the south-west of the capital and west of the river
Yamuna is a sanyhdrdma, outside the eastern gate of
which is a stupa built by Asoka-raja. The Tathagata,
when in the world in former days, preached the law in
this place to convert men. By its side is another stlXpa
in which there are relics of the Tathagata’s hair and nails.
Surrounding this on the right and left are st'dpas enclosing
the hair and nail relics of Sariputra and of Mu-te-kia-lo
(Maudgalyayana) and other Arhats, several tens in number.
After Tathagata had entered Nirvana this country was
the seat of heretical teaching. The faithful ‘ were per-
appears from Cunningham’s account that this neighbourhood was famous
of the pillar of Firuz Shah, which in olden days as a Buddhist locality,
was brought from a place called I think we should trust Hiuen
Topur or Topera, on the bank of the Tsiang’s 400 li north-east from Stha-
Jamna, in the district of Salora, not nesvara, and place the capital of
far from Khizrabad, which is at the Srughna at or near Kalsi, which
foot of the mountains, 90 kos from Cunningham also includes in the
Dehli, which place Cunningham district. Conf. Cunningham, Arch..
identifies with Paota, not far from Sur., vol. ii. pp. 226 ff.; Anc.
Kalsi (Arckceol. Surv., vol. i. p. 166), Geog., p. 345.
i 88 RECORDS OF WESTERN COUNTRIES, [book iv

verted to false doctrine, and forsook the orthodox views.

Now there are five sanghdrdmas in places where masters
of treatises65 from different countries, holding controver¬
sies with the heretics and Brahmans, prevailed ; they were
erected on this account.
On the east of the Yamuna, going about 800 li, we come
to the Ganges river.66 The source of the river (or the river
at its source) is 3 or 4 li wide; flowing south-east, it
enters the sea, where it is 10 li and more in width.
The water of the river is blue, like the ocean, and its
waves are wide-rolling as the sea. The scaly monsters,
though many, do no harm to men. The taste of the water
is sweet and pleasant, and sands of extreme fineness67
border its course. In the common history of the country
this river is called F0 - s h w u i, the river of religious merit68
which can wash away countless69 sins. Those who are
weary of life, if they end their days in it, are borne to
heaven and receive happiness. If a man dies and his
bones are cast into the river, he cannot fall into an evil
way; whilst he is carried by its waters and forgotten by
men, his soul is preserved in safety on the other side (in
the other world).
At a certain time there was a Bodhisattva of the island

of Simhala (Chi-sse-tseu—Ceylon) called Deva, who pro¬

foundly understood the relationship of truth70 and the
nature of all composite things (fa).71 Moved with pity at

6'? That is, Buddhist doctors or 68 The MahabhadrS.

learned writers (writers of kistras). 69 Heaped-up sin, or although
66 In Hwui-lih the text seems to heaped up : I do not think Julien’s
require the route to be to the source “quoiqu’on soit charge de crimes’’
of the Ganges. The distance of 800 meets the sense of the original.
li would favour this reading ; but it 70 Or, all true relationship ; the
is hard to understand how a river symbol suing corresponds with laic ■
can be three or four li (three-quarters shana ; it might be translated, there¬
of a mile) wide at its sourc^. See fore, “ all the marks of truth.”
the accounts of Gaiigadwara, Gan- The symbol fa corresponds with
gautri, or Gangotri, by Rennell, &c. dhaima, which has a wide meaning,
87 Hence the comparison so fre¬ as in the well-known text, ye dharnui
quently met with in Buddhist books, hetu ■prabhara, &c.
“as numerous as the sands of the
Ganges.’’
 book iv.] SU-LO-KIN-NA—SRUGHNA. 189

the ignorance of men, he came to this country to guide and

direct the people in the right way. At this time the men
and women were all assembled with the young and old to¬
gether on the banks of the river, whose waves rolled along
with impetuosity. Then Deva Bodhisattva composing his
supernatural appearance 72 bent his head and dispersed it
(the rays of his glory ?) again73—his appearance different
from that of other men. There was an unbeliever who said,
“ What does my son in altering thus his appearance ? ”74
Deva Bodhisattva answered: “ My father, mother, and
relations dwell in the island of Ceylon. I fear lest they
may be suffering from hunger and thirst ; I desire to
appease them from this distant spot.”
The heretic said: “ You deceive yourself, my son ;75
have you no reflection to see how foolish such a thing is ?
Your country is far off, and separated by mountains and
rivers of wide extent from this. To draw up this water
and scatter it in order to quench the thirst of those far
off, is like going backwards to seek a thing before you; it
is a way never heard of before.” Then Deva Bbdhisattva
said: “ If those who are kept for their sins in the dark
regions of evil can reap the benefit of the water, why
should it not reach those who are merely separated by
mountains and rivers ? ”
Then the heretics, in presence of the difficulty, confessed
themselves wrong, and, giving up their unbelief, received
the true law. Changing their evil ways, they reformed
themselves, and vowed to become his disciples.76
71 His agreeable splendour, dip- quent part of the narrative, however,
ping up and drawing in. seems to denote that he “ drew in ”
73 This passage is obscure. Julien’s some water, and then scattered or
translation is as follows : “ Deva dispersed it.
Bodhisattva softened the brightness 74 Literally, “ My son ! why this
of his figure and wished to draw difficult, or wonderful (occurrence)?”
some water; but the moment he 75 Or, “ you deceive yourself, sir!”
•bent his head at that point the The expression ngo tseu seems to
water receded in streams (en jaillis- mean more than “doctor” or “sir.”
sant).” It may be so; or it may 76 The history of I)eva Bodhi-
refer to his miraculous appearance, sattva is somewhat confusing, We
drawing in and dispersing again the know this much of him, that he was
brightness of his figure. The subse- a disciple of Nagarjuna, and his sue-
190 RECORDS OF WESTERN COUNTRIES, fBOOK iv.

After crossing the river and going along the eastern

side of it, we come to the country of Ma-ti-pu-lo (Mati-
pura).

Ma-ti-pu-lo (Matiptjra).

This country77 is about 6000 li in circuit; the capital

is about 20 li. The soil is favourable for the growth of
cereals, and there are many flowers and kinds of fruit.
The climate is soft and mild. The people are sincere and
truthful. They very much reverence learning, and are
deeply versed in the use of charms and magic. The
followers of truth and error are equally divided.78 The
king belongs to the caste of the Sftdras (Shu-t’o-lo).. He
is not a believer in the law of Buddha, but reverences and
worships the spirits of heaven. There are about twenty
sanghdrdmas-, with 800 priests. They mostly study the
Little Vehicle and belong to the school of Sarvastiv&das
(Shwo-i-tsie-yau). There are some fifty Deva temples, in
which men of different persuasions dwell promiscuously.
Four or five li to the south of the capital we come
to a little sanghdrdma having about fifty priests in it.
In old time the master of Mstras called Kiu-na-po-

cessor as fourteenth (or according (ibid.) It seems probable from the

to others, fifteenth) patriarch. He statement in the text that Deva was
is called Kanadeva, because, accord¬ a native of Ceylon. B. Nanjio says
ing to Yassilief (p. 219), he gave one not {Catalogue, col. 37°) j but if not
of his eyes (lcdna, “ one-eyed ”) to he evidently dwelt there. He was
Mahe^vara, but more probably be¬ the author of numerous works, for a
cause he bored out (hdna, “perfo¬ list of which see B. Nanjio (toe. cit.)
rated ”) the eye of Mahesvara. For He probably flourished towards the
this story see Wong PHh, § 188 middle or end of the first century
(/. R. As. Soc., vol. xx. p. 207), where A. D.
the Chinese ts’hi5 answers to kana. 57 Matipura has been identified
See Edkins, Chin. Buddh., pp. 77- with Madawar or Mundore, a large
79; Lassen, I. A., vol. ii. p. 1204. town in Western Rohilkand, near
He is also called Aryadeva. Ac¬ Bijnor (Y. de St. Martin, Mimoire,
cording to others he is the same as p. 344; Cunningham, Anc. Geog. oj
ChandrakSrtti (/. As. S. Ben., vol. vii. India, p. 349). The people of this
p. 144), but this cannot be the Chan- town were perhaps the Mathai of
drakirtti who followed the teaching Megasthenes (Arrian, Indica, c. 4;
of Buddhapalita (Vassilief, p. 207), Ind. Ant., vol. v. p. 332).
for Buddhapalita composed com¬ That is, the Buddhists and
mentaries on the works of Aryadeva Brahmans, or other sectaries.
BOOK IV.] MA-TI-PU-L 0—MA TIP UR A . 191

la-po (Gunaprabha),79 composed in this convent the

treatise called Pin-cliin,so and some hundred others. When
young, this master of Sdstras distinguished himself for his
eminent talent, and when he grew up he stood alone in
point of learning. He was well versed in knowledge of
men (or things), was of sound understanding, full of
learning, and widely celebrated.81 Originally he was
brought up in the study of the Great Vehicle, but before
he had penetrated its deep principles he had occasion to
study the Vibhashd &dstra, on which he withdrew from
his former work and attached himself to the Little Vehicle.
He composed several tens of treatises to overthrow the
Great Vehicle, and thus became a zealous partisan of the
Little Vehicle school. Moreover, he composed several
tens of secular books opposing and criticising the writings
of former renowned teachers. He widely studied the
sacred books o-f Buddha, but yet, though he studied deeply
for a long time, there were yet some ten difficulties which
he could not overcome in this school.
At this time there was an Arhat called Levasena,82 who
went once and again to the Tushita (Tu-shi-to) heaven.
Gunaprabha begged him to obtain for him an interview
with Maitr^ya in order to settle his doubts.

79 In Chinese, Tih hwong, “ the conversion and his consent to protect

brightness of virtue, or good quali¬ the SrSvakas is simply the result of
ties.” these names being derived from the
80 Restored doubtfully by Julien same root, iru. The Chinese to-wan,
to Tattva-vibhahga S'dstra (p. 220 n. when referred to a young disciple, is
2), and by E;tel to Tattva-satya equal to the Sanskrit siicshaJca, a
S'dstra (Handbook, sub voc. Guna¬ learner (see Burnouf, Lotus, p. 295).
prabha) . Gunaprabha is said by Vassilief
81 This expression, to-wan, may (Bouddhisme, p. 78) to have been a
mean “ celebrated,” or it may refer disciple of Vasubandhu, and to have
to Gunaprabha when a young dis¬ lived at Mathura in the Agrapura
ciple. It is a phrase applied to monastery : he was guru at the
Ananda before he arrived at en¬ court of the king Sri Harsha (doubt¬
lightenment (see Catena of Buddhist fully). Perhaps in this quotation
Scrip., p. 289 and n. 2). It is also MathurS. has been mistaken for
generally applied to Vaisravana, as an Matipura, in which case the convent
explanation of his name “the cele¬ referred to in the text would be
brated” (compare TrepiKMros); and it called Agrapura.
is very probable that the story found 82 Ti-po-si-na, in Chinese Tien*
in Buddhist books of Vai^ravana’s Jcwan, army of the gods.
192 RECORDS OF WESTERN COUNTRIES, [book iv.

Devasena, by his miraculous power, transported him to

the heavenly palace. Having seen Maitreya (Tse-shi)
Gunaprabha bowed low to him, but paid him no worship.
On this Devasema said, “ Maitreya Bodhisattva holds the
next place in becoming a Buddha, why are you so self-
conceited as not to pay him supreme reverence ? If you
wish to receive benefit (building up, edification) from
him, why do you not fall down ? ”
Gunaprabha replied: “ Reverend sir ! this advice is
honest, and intended to lead me to right amendment; but
I am an ordained Bhiksliu, and have left the world as a
disciple, whereas this Maitreya Bodhisattva is enjoying
heavenly beatitude, and is no associate for one who has
become an ascetic. I was about to offer him worship, but
I feared it would not be right.”
Bodhisattva (Maitreya) perceived that pride of self (dt-
mamada) was bound up in his heart, so that he was not a
vessel for instruction; and though he went and returned
three times, he got no solution of his doubts. At length
he begged Devasena to take him again, and that he was
ready to worship. But Devasena, repelled by his pride of
self, refused to answer him.
Gunaprabha, not attaining his wish, was filled with
hatred and resentment. He went forthwith into the
desert apart, and practised the samddhi called fa-tung
(opening intelligence); but because he had not put away
the pride of self, he could obtain no fruit.
To the north of the sanghdrdma of Gunaprabha about
three or four li is a great convent with some 200 disciples
in it, who study the Little Vehicle. This is where Sangha-
bhadra (Chung-hin), master of sdstras, died. He was
a native of Kasmir, and was possessed of great ability and'
vast penetration. As a young man he was singularly
accomplished, and had mastered throughout the Vibhdsha
Sdstra (.Pi-po-sha-lun) of the Sarvastivada school.
At this time Vasubandhu Bodhisattva was living. He
was seeking to explain that which it is beyond the power
BOOK IV.] MA-TI-PU-LO—MA TIP UR A. 193

of words to convey by the mysterious method (way) of

profound meditation.83 With a view to overthrow the
propositions of the masters of the Vibhashika school, he
composed the Abhidharma-kosha & Astra. The form of his
composition is clear and elegant, and his arguments are
very subtle and lofty.
Sanghabhadra having read this work, took his resolution
accordingly. He devoted himself during twelve years to
the most profound researches, and composed the Kin-she-
■pao-lun (Kdshakarakd &astra) 84 in 25,000 61okas, contain¬
ing altogether 800,000 words. We may say that it is a
work of the deepest research and most subtle principles.
Addressing his disciples, he said, “ Whilst I retire from
sight, do you, distinguished disciples,86 take this my ortho¬
dox treatise and go attack Vasubandhu; break down his
sharp-pointed arguments, and permit not this old man 86
alone to assume the leading name.”
Thereupon three or four of the most distinguished of his
disciples took the treatise he had composed, and went in
search of Vasubandhu. At this time he was in the country
of Cheika,87 in the town of Sakai a, his fame being spread
far and wide. And now Sanghabhadra was coming there;
Vasubandhu having heard it, forthwith ordered (his dis¬
ciples) to prepare for removal (dress for travel). His dis¬
ciples having (cherishing) some doubts, the most eminent
of them began to remonstrate with him, and said, “The
high qualities of our great master transcend those of
former men of note, and at the present day your wisdom
is far spread and acknowledged by all. Why, then, on
hearing the name of Sanghabhadra are you so fearful

83 Yih-sin, i.e., samddhi or dhy- 86 Sanghabhadra could not have

ana. been the teacher of Vasubandhu, as
81 Or KSshasild Sdstra(?).—Julien. Professor Max Muller thinks {India,
See also Wong Pith, § 199, in /. R. pp 303 f., 309, 312). He is probably
As. S., vol. xx. p. 212. the same as Sanghadesa, named by
85 It will be seen that this transla- Vassilief [Bouddliisme, p. 206)
tion differs from Julien’s, but I think 87 For Cheka, see above, Book iv.
it is in agreement with the text and p. 165 ante.
context.
VOL. I. N
194 RECORDS OF WESTERN COUNTRIES, [book iv.

and timid ? We, your disciples, are indeed humbled

thereat.”
Yasubandhu answered, “ I am going away not because I
fear to meet this man (doctor), but because in this country
there is no one of penetration enough to recognise the in¬
feriority of Saiigabhadra. He would only vilify me as if
my old age were a fault. There would be no holding him
to the sdstra, or in one word I could overthrow his
vagaries. Let us draw him to Mid-India, and there, in
the presence of the eminent and wise, let us examine into
the matter, and determine what is true and what is false,
and who should be pronounced the victor or the loser.” 88
Forthwith he ordered his disciples to pack up their books,
and to remove far away.
The master of sdstras, Sanghabhadra, the day after ar¬
riving at this convent, suddenly felt his powers of body
(hi, vital spirits) fail him. On this he wrote a letter, and
excused himself to Yasubandhu thus : “ The Tathagata
having died, the different schools of his followers adopted
and arranged their distinctive teaching; and each had its
own disciples without hindrance. They favoured those of
their own way of thinking; they rejected (persecuted)
others. I, who possess hut a weak understanding, un¬
happily inherited this custom from my predecessors, and
coming to read your treatise called the Abhidharma-kSsha,
written to overthrow the great principles of the masters
of the Vibh&shika school, abruptly, without measuring
my strength, after many years’ study have produced this
Sdstra to uphold the teaching of the orthodox school. My
wisdom indeed is little, my intentions great. My end is
now approaching. If the Bodhisattva (Vasubandhu), in
spreading abroad his subtle maxims and disseminating his
profound reasonings, will vouchsafe not to overthrow my
production, but will let it remain whole and entire for
posterity, then I shall not regret my death.”
88 It will be seen again that this translation differs materially from
that of M. Julien.
BOOK IV.] MA-TI-PU-LO—MATIPURA. *95

Then, selecting from his followers one distinguished for

his talents in speaking, he addressed him as follows: “ I,
who am but a scholar of poor ability, have aspired to sur¬
pass one of high natural talent. Wherefore, after my
approaching death, do you take this letter which I have
written, and my treatise also, and make my excuses to
that Bodhisattva, and assure him of my repentance.”
After uttering these words he suddenly stopped, when
one said, “ He is dead! ”
The disciple, taking the letter, went to the place where
Vasubandhu was, and having come, he spoke thus: “My
master, Sanghabadra, has died; and his last words are
contained in this letter, in which he blames himself for
his faults, and in excusing himself to you asks you not to
destroy his good name so that it dare not face the world.”
Vasubandhu Bodhisattva, reading the letter and look-
ins; through the book, was for a time lost in thought.
Then at length he addressed the disciple and said: “ Sah-
ghabhadra, the writer of sdstras, was a clever and ingeni¬
ous scholar (inferior scholar). His reasoning powers {li),
indeed, were not deep {enough), but his diction is some¬
what {to the point).89 If I had any desire to overthrow
Sanghabhadra’s Sdstra, I could do so as easily as I place my
finger in my hand. As to his dying request made to me,
I greatly respect the expression of the difficulty he ac¬
knowledges. But besides that, there is great reason why
I should observe his last wish, for indeed this sdstra may
illustrate the doctrines of my school, and accordingly I
will only change its name and call it Shun-ching-li-lun
{Nydyanusara Sdstra).90
The disciple remonstrating said, “ Before Sanghabhadra’s
death the great master {Vasubandhu) had removed far
away; but now he has obtained the dastra, he proposes

89 Or it may be complimentary, li-lun. It was translated into Chi-

“ his phraseology or composition is nese by Hiuen Tsiang himself. See
exceptionally elegant.” Bunyiu Nanjio’s Cahifoywe, No. 1265;
90 In full—’O-pi-ta-mo-shun-chan- Beal’s Tripifaka, p. 80.
196 RECORDS OF WESTERN COUNTRIES, [book iv.

to change the title; how shall we (the disciples of Sahgha-

bliadra) be able to suffer such an affront ? ”
Yasubandhu Bodhisattva, wishing to remove all doubts,
said in reply by verse: “Though the bon-king retires
afar off before the pig, nevertheless the wise will know
which of the two is best in strength.”91
Sanghabhadra having died, they burnt his body and
collected his bones, and in a stdpa attached to the sang-
hdrdma, 200 paces or so to the north-west, in a wood of
Amra92 (’An-mo-lo) trees, they are yet visible.
Beside the Amra wood is a stdpa in which are relics of
the bequeathed body of the master of Sdstras Vimala-
mitra (Pi-mo-lo-mi-to-lo).93 This master of Sdstras was a
man of Raimir. He became a disciple and attached
himself to the Sarvastiv&da school. He had read a multi¬
tude of sdtras and investigated various sdstras; he
travelled through the five Indies and made himself
acquainted with the mysterious literature of the three
Pitakas. Having established a name and accomplished
his work, being about to retire to his own country, on his
way he passed near the stdpa of Sanghabhadra, the master
of Sdstras. Putting his hand (on it),9i he sighed and said,
“ This master was truly distinguished, his views pure and
eminent. After having spread abroad the great principles
(of his faith), he purposed to overthrow those of other
schools and lay firmly the fabric of his own. Why then
should his fame not be eternal ? I, Viinalamitra, foolish
as I am, have received at various times the knowledge
of the deep principles of his departed wisdom; his dis¬
tinguished qualities have been cherished through succes¬
sive generations. Yasubandhu, though dead, yet lives in
the tradition of the school. That which I know so per¬
fectly (ought to be preserved). I will write, then, such
sdstras as will cause the learned men of Jaml udvipa to
91 From the Jdtaka of the lion and 93 In Chinese, Won hau yau, “spot-
the pig who rolled himself in filth, less friend.”
Fausboll, Ten Jdtakas, p. 65. 93 “On liis heart.”—Julien.
9- Mango trees—Mangifeva indica.
BOOK IV.] MA-TI-PU-LO—MA TIPURA. 197

forget the name of the Great Vehicle and destroy the

fame of Vasubandhu. This will be an immortal work,
and will be the accomplishment of my long-meditated
design.”
Having finished these words, his mind became confused
and wild; his boastful tongue heavily protruded,95 whilst
the hot blood flowed forth. Knowing that his end was
approaching, he wrote the following letter to signify his
repentance :—“ The doctrines of the Great Vehicle in the
law of Buddha contain the final principles.96 Its renown
may fade, but its depth of reason is inscrutable. I fool¬
ishly dared to attack its distinguished teachers. The
reward of my works is plain to all. It is for this I
die. Let me address men of wisdom, who may learn
from my example to guard well their thoughts, and not
give way to the encouragement of doubts.” Then the
great earth shook again as he gave up life. In the place
where he died the earth opened, and there was produced
a great ditch. His disciples burnt his body, collected his
bones, and raised over them (a stllpa).97
At this time there was an Arhat who, having witnessed
his death, sighed and exclaimed, “ What unhappiness!
what suffering! To-day this master of Mstras yielding
to his feelings and maintaining his own views, abusing
the Great Vehicle, has fallen into the deepest hell
(Avichi) !”
On the north-west frontier of this country, on the
eastern shore of the river Ganges, is the town of Mo-
yu-lo ;98 it is about 20 li in circuit. The inhabitants are
very numerous. The pure streams of the river flow round
it on every side; it produces native copper (teou shih),
pure crystal, and precious vases. Not far from the town,
93 The text has “ five tongues ; ” Buddha.”
possibly the symbol wu, five, is for 97 There is no word for stilpa in
wu, loquacious or bragging. the original.
96 This may also be rendered, “ the 98 That is Mayapura, or Hari-
masters who teach the doctrines of dwara. It is now on the western
the Great Vehicle declare the final bank of the Ganges. J-ulien makes
(hiyhest) principles of the law of it Mayura.
198 RECORDS OF WESTERN COUNTRIES, [book IV.

and standing by the Ganges river, is a great Deva

temple, where very many miracles of divers sorts are
wrought. In the midst of it is a tank, of which the
borders are made of stone joined skilfully together.
Through it the Ganges river is led by an artificial canal.
The men of the five Indies call it “ the gate of the Gangfi,
river.”99 This is where religious merit is found and sin
effaced. There are always hundreds and thousands of
people gathered together here from distant quarters to
bathe and wash in its waters. Benevolent kings have
founded here “ a house of merit ” (Punyasdld). This
foundation is endowed with funds for providing choice
food and medicines to bestow in charity on widows and
bereaved persons, on orphans and the destitute.
Going north from this 300 li or so, we come to P’o-lo-
hih-mo-pu-lo country (Brahmapura).

P’O-LO-HIH-MO-PTJ-LO (BRAHMAPURA).

This kingdom100 is about4000li in circuit, and surrounded

on all sides by mountains. The chief town is about 20 li
round. It is thickly populated, and the householders are
rich. The soil is rich and fertile; the lands are sown and
reaped in their seasons. The country produces teou-shih
(native copper) and rock crystal. The climate is rather
cold; the people are hardy and uncultivated. Few of the
people attend to literature—most of them are engaged in
commerce.
The disposition of the men is of a savage kind. There
are heretics mixed with believers in Buddha. There are
five scmghdrdmas, which contain a few priests. There are
ten Deva temples, in which persons of different opinions
dwell together.
This country is bounded on the north by the great
99 Gangadwftra. The canal still 100 Cunningham identifies Brah-
exists; the present name, Hari- mapura with British Garhwal and
dwara, means the gate of Hari or Kumaun (Anc. Geog. of India, p.
Vishnu: this is a comparatively 356).
modern name (Cunningham, p. 353).
book iv.] KIU-PI-SH WONG-NA —GO VISANA. 199

Snowy Mountains, in the midst of which is the country

called Su-fa-la-na-kiu-ta-lo (Suvarnagotra).101 From this
country comes a superior sort of gold, and hence the
name. It is extended from east to west, and contracted
from north to south. It is the same as the country of the
“eastern women.”102 For ages a woman has been the
ruler, and so it is called the kingdom of the women. The
husband of the reigning woman is called king, but he
knows nothing about the affairs of the state. The men
manage the wars and sow the land, and that is all. The
land produces winter wheat and much cattle, sheep, and
horses. The climate is extremely cold {icy). The people
are hasty and impetuous.
On the eastern side this country is bordered by the Fan
kingdom (Tibet), on the west by San-po-ho (Sampaha or
Malasa (?) ), on the north by Khotan.
Going south-east from Ma-ti-pu-lo 400 li or so, we come
to the country of Kiu-pi-shwong-na.

Kiu-pi-shwong-na (G6vi6ana).

This kingdom103 is about 2000 li in circuit, and the

capital about 14 or 15 li. It is naturally strong, being
fenced in with crags and precipices. The population is
numerous. We find on every side flowers, and groves, and
lakes {ponds) succeeding each other in regular order. The
climate and the products resemble those of Mo-ti-pu-lo.
The manners of the people are pure and honest. They

101 In Chinese Kin-shi, “golden Book xi. See also Yule’s Marco
people.” Below it is said that Polo, vol. ii. p. 397.
San-po-ho was limited on the west 103 Julien restores this toGdvi&ma.
by Su-fa-la-na-kiu-to-lo (Suvarna- Cunningham is satisfied that the old
gdtra, called also the kingdom of fort near the village of Ujain repre¬
women), which itself touched on the sents the ancient city of Gdvi.sana.
east the country of T’u-fan (Tibet), This village is just one mile to the
and on the north the kingdom of east of Kasipur. Hwui-lih does not
Yu-tien (Khotan). Suvarnagotra mention this country, but reckons
is here placed on the frontier of 400 li from Matipura to Ahikshetra
Brahmapura. in a south-easterly direction. This
102 There isacountryof the“ tvestern distance and bearing are nearly
women ” named by Hiuen Tsiang in correct.
200 RECORDS OF WESTERN COUNTRIES, [book iv.

are diligent in study and given to good works. There

are many believers in false doctrine, who seek present
happiness only. There are two scinghdrdmas and about
ioo priests, who mostly study the Little Vehicle. There
are thirty Deva temples with different sectaries, who con¬
gregate together without distinction.
Beside the chief town is an old sanghdrdma in which is
a stdpa built by King Asoka. It is about 200 feet high;
here Buddha, when living, preached for a month on the
most essential points of religion. By the side is a place
where there are traces of the four past Buddhas, who sat
and walked here. At the side of this place are two small
stllpas containing the hair and nail-parings of Tathagata.
They are about io feet high.
Going from this south-east about 400 li, we come to the
country of’O-hi-chi-ta-lo (Ahikshetra).

’O-hi-chi-ta-lo (Ahikshetra).

This country104 is about 3000 li in circuit, and the

capital about 17 or 18 li. It is naturally strong, being
flanked by mountain crags. It produces wheat, and there
are many woods and fountains. The climate is soft and
agreeable, and the people sincere and truthful. They love
religion, and apply themselves to learning. They are
clever and well informed. There are about ten sanghd-
rdmas, and some 1000 priests who study the Little Vehicle
of the Ching-liang school.105
There are some nine Deva temples with 300 sectaries.
They sacrifice to Isvara, and belong to the copipany of
“ ashes-sprinklers ” (Pa^upatas).
Outside the chief town is a Naga tank, by the side of
which is a stilpa built by Asoka-raja. It was here the
104 Ahikshetra, Ahikshatra, or vol. i. p. 747; Wilson’s Vish.-pur.
Ahichchhatra, a place named in the (Hall’s ed.), vol. ii. p. 161.
Mahdbluirata, i. 5515,6348; ffari- 105 In the text uxtng is a mistake
vaihm, 1114; Panini, iii. 1, 7. It for eking, but the school is property
was the capital of North Panchala the Sammatiya school,
or Rohilkhand. Lassen, hid. Alt.,
BOOK IV.] PI-L O-S HA N-NA—VIRA SA NA. 201

Tath&gata, when in the world, preached the law for the

sake of a N&ga-r&ja for seven days.106 By the side of it
are four little stdpas; here are traces where, in days gone
by, the four past Buddhas sat and walked.
From this going south 260 or 270 li, and crossing the
Ganges river, proceeding then in a south-west direction,
we come to Pi-lo-shan-na (Yirasana) country.

Pl-LO-SHAN-NA (VtRASANA?)

This country107 is about 2000 li in circuit. The capital

town about 10 li. The climate and produce are the same
as those of Ahikshetra. The habits of the people are
violent and headstrong. They are given to study and the
arts. They are chiefly heretics (attached in faith to heresy);
there are a few who believe in the law of Buddha. There
are two sanghdrdmas with about 300 priests, who attach
themselves to the study of the Great Vehicle. There are
five Diva temples occupied by sectaries of different per¬
suasions.
In the middle of the chief city is an old sanghdrdma,
within which is a stdpa, which, although in ruins, is still
rather more than 100 feet high. It was built by A£oka-
raja. TatMgata, when in the world in old days, preached
here for seven days on the Wen-kiai-chu-king (Skandha-
dhdtu-upasthdna Sutra ?).108 By the side of it are the

106 The old story connected with Karsana. Hiuen Tsiang probably
this place was that Raja Adi was crossed the Ganges near Sahawar, a
found by Dtona sleeping under the few miles from Soron : this appears
guardianship of a serpent, hence the to answer to the distance of 260 or
name Ahi-chhatra (serpent canopy). 270 li—about 50 miles. General
This story was probably appropriated Cunningham says 23 to 25 miles,
by the Buddhists. For a full account but on his Map x. the distance is 50
of this place and its present condi¬ miles.
tion, see Cunningham, Archceolog. ,08 Julien (p. 236, n. 1) renders
Survey of India, vol. i. p. 259 ff. this literally “ one who dwells in the
107 Restored (doubtfully) by Julien world called Ouen-ldai ; ” but wen-
to Virasana. General Cunningham kiai represents sfcancUia-dhCtu, and
identifies it (conjecturally) with a chu is the Chinese symbol for upa»-
great mound of ruins called Atranji- thdna.
khcra, four miles to the south of
202 RECORDS OF WESTERN COUNTRIES, [book iv

traces where the four former Buddhas sat and walked in

exercise.
Going hence south-east 200 li or so, we come to the
country of Kie-pi-tha (Kapitha).109

Kie-pi-tha (Kapitha).

This country110 is about 2000 li in circuit, and the capital

20 li or so. The climate and produce resemble those of
Pi-lo-shan-na. The manners of the people are soft and
agreeable. The men are much given to learning. There
are four sanghdrdmas with about 1000 priests, who study
the Ching-liang (Sammatiya) school of the Little Vehicle.
There are ten Deva temples, where sectaries of all persua¬
sions dwell. They all honour and sacrifice to 111 Mahe3-
vara (Ta-tseu-t’sai-tien).
To the east of the city 20 li or so is a great sanghdrdma
of beautiful construction, throughout which the artist has
exhibited his greatest skill. The sacred image of the holy
form {of Buddha) is most wonderfully magnificent. There
are about 100 priests here, who study the doctrines of the
Sariimatiya (Ching-liang) school. Several myriads of “pure
men ” {religious laymen) live by the side of this convent.
Within the great enclosure of the sanghdrdma there are
three precious ladders, which are arranged side by side from
north to south, with their faces for descent to the east-
This is where Tathagata came down on his return from
the Trayastrim^as heaven.112 In old days Tath&gata, going
up from the “ wood of the conqueror” (Shing-lin, Jetavana),
109 Written formerly Silng-kia-she Var&ha Mihira was pr6bably edu¬
Sankfisya. cated at Kapitha.
Ilu This corresponds with the 111 I translate sz’ by “ sacrifice,”
present Sankisa, the site of which because of the curious analogy with
was discovered by General Cunning¬ words of the same meaning used in
ham in 1842. It is just 40 miles this sense in other languages (com¬
(200 li) south-east of Atranji. The pare the Greek iroUw; Lat. sacra
name of Kapitha has entirely dis¬ faccre; Sansk. Icri, &c.) It may
appeared, although there is a trace mean simply “ to worship ” or
of it in a story referred to in Arch. “serve.”
Sun. of India, vol. i. p. 271, n. Dr. 112 This story of Buddha’s descent
Kern thinks that the astronomer from heaven is a popular one among
BOOK IV.] KIE-PI-THA -KAPITHA. 203

ascended to the heavenly mansions, and dwelt in the

Saddharma Hall,113 preaching the law for the sake of
his mother. Three months having elapsed, being de¬
sirous to descend to earth, fsakra, king of the Devas,
exercising his spiritual power, erected these precious
ladders. The middle one was of yellow gold, the left-
hand one of pure crystal, the right-hand one of white
silver.
Tath&gata rising from the Saddharma hall, accom¬
panied by a multitude of Devas, descended by the
middle ladder. Maha-Brahma-raja (Fan), holding a
white chamara, came- down by the white ladder on the
right, whilst Sakra (Shi), king of Devas (DSvfmdra), hold¬
ing a precious canopy {parasol), descended by the crystal
ladder on the left. Meanwhile the company of D6vas in
the air scattered flowers and chanted their praises in his
honour. Some centuries ago the ladders still existed in
their original position, but now they have sunk into the
earth and have disappeared. The neighbouring princes,
grieved at not having seen them, built up of bricks and
chased stones ornamented with jewels, on the ancient
foundations (three ladders) resembling the old ones. They
are about 70 feet high. Above them they have built a
vihdra in which is a stone image of Buddha, and on
either side of this is a ladder with the figures of Brahmfi
and Sakra, just as they appeared when first rising to
accompany Buddha in his descent.
On the outside of the vihdra, but close by its side, there
is a stone column about 70 feet high which was erected by
A£6ka-r&ja (Wu-yeu). It is of a purple colour, and shining
as if with moisture. The substance is hard and finely
grained. Above it is' a lion sitting on his haunches,114 and
Buddhists. It is described by Fa- Burnouf, Introd. p. 541, and Lotus,
hian (cap. xvii.), and is represented pp. 219, 249, 279.
in the sculptures at Sanchi, Tree and 113 That is, the preaching hall used
Serp. Wor. pi. xxvii. fig. 3, and by Sakra and the gods of the “ thirty -
Bharhut, St&pa of Bharhut, pi. xvii. three heaven ” for religious purposes.
See Jour. R. As. Soc., N °., vol. v. 114 Ts’un leu, “ sitting in a squat-
pp. 164 fif. For the Trayastriril^as, see ting position.” This expression is
204 RECORDS OF WESTERN COUNTRIES, [book tv.

facing the ladder. There are carved figures inlaid,115 of

wonderful execution, on the four sides of'the pillar and
around it. As men are good or bad these figures appear
on the pillar (or disappear).
Beside the precious ladder (temple), and not far from it,
is a stdpa where there are traces left of the four past
Buddhas, who sat and walked here.
By the side of it is another stitpa. This is where Tatha-
gata, when in the world, bathed himself. By the side of
this is a vihdra on the spot where Tathagata entered
Samddhi. By the side of the vihdra there is a long
foundation wall 50 paces in length and 7 feet high; this
is the place where Tathagata took exercise.116 On the
spots where his feet trod are figures of the lotus flower.
On the right and left of the wall are (two) little stvbpas,
erected by Sakra and Brahma-rflja.
In front of the stdpas of ^akra and BrahmS, is the
place where Utpalavarna (Liu-hwa-sih) the Bhikshuni,117
wishing to be the first to see Buddha, was changed into a
Chakravartin-r&ja when Tathagata was returning from the
palace of l^vara Deva to Jambudvtpa. At this time Sub-
huti (Su-pu-ti),118 quietly seated in his stone cell, thought
thus with himself: “ Now Buddha is returning down to
dwell with men—angels lead and attend him. And now
why should I go to the place ? Have I not heard him
declare that all existing things are void of reality ? Since
this is the nature of all things,-! have already seen with

rendered by Julien “ lying down ” 117 The restoration to Utpalavarni

(couchant), but it appears to mean is confirmed by Fa-hian’s account
“ sitting on his heels or haunches ; ” (c. xvii.) Julien had first Pundarika-
but in either case the position of the var.ia, which he afterwards altered
animal would differ from that of the to Padmavati.
standing elephant discovered by 118 Subhdti is the representative
General Cunningham at Sankisa of the later idealism of the Buddhist
(Arch. Survey, vol. i. p. 278). creed. He is the mouthpiece for
115 Teau low, vid. Med. sub loc. arguments put forth in the Prdjhu
116 There was a similar stone path P&ramita works (the Vajrachhedtkd),
at Nalanda with lotus flowers carved to show that all things are unreal, the
on it. (See I-tsing and Jour. R. As. body of the law (dharmakdya) being
Soc., N.S., vol. xiii. p. 571). the only reality.
BOOK IV.] KIE-PI-THA —KA PITH A. 205

my eyes of wisdom the spiritual (fd) body of Bud¬

dha.” 19
At this time Utpalavarna Bhikshuni, being anxious to
be the first to see Buddha, was changed into a Chakra-
vartin monarch, with the seven gems 120 (ratndni) accom¬
panying her, and with the four kinds of troops to escort
and defend her. Coming to the place where the lord of
the world was, she reassumed her form as a Bhikshuni,
on which Tath&crata
o
addressed her and said: “You are
not the first to see me ! Subhuti (Chen-hien), compre¬
hending the emptiness of all things, he has beheld my
spiritual body (dharmakaya).”121
Within the precinct of the sacred traces miracles are
constantly exhibited.
To the south-east of the great stllpa is a Naga tank.
He defends the sacred traces with care, and being thus
spiritually protected, one cannot regard them lightly.
Years may effect their destruction, but no human power
can do so. Going north-west from this less that 200 li,
we come to the kingdom of Kie-po-kio-she (Kanya-
kubja).
J19 This differs somewhat from 120 For the Seven Precious Things
Julien’s version. He gives “ je me belonging to a wheel king, see
suis attache d la nature de toutes Senart, La Legende du Buddha,
les lois but it appears to me that c. I.
the construction is cliu-fa-sing-shi, 121 For an account of the three
“ the nature of things (fa—dharma) bodies of all the Buddhas, see /. R.
being thus (shi), therefore I have As. S., N.S., vol. xiii. p. 555.
already seen,” &c.

END OF BOOK IV.

 ( 206 )

BOOK V.

Contains the following countries:—(i) Kie-jo-kio-she-kwdg (2) ’O-yu-t'o;

(3 )’0-ye-mu-k?ie ; (4) Po-lo-ye-kiaj (5) Kiao-shang-mi; (6) Pi-
su-kia.

Kie-jo-kio-she-kwS (Kanyakubja).
This kingdom is about 4000 li in circuit; the capital,1 on
the west, borders on the river Ganges.2 • It is about 20 li
in length and 4 or 5 li in breadth. The city has a
dry ditch 3 round it, with strong and lofty towers facing
one another. The flowers and woods, the lakes and ponds,4
bright and pure and shining like mirrors, (are seen on every
side). Valuable merchandise is collected here in great
quantities. The people are well off and contented, the
houses are rich and well found. Flowers and fruits abound
in every place, and the land is sown and reaped in due
seasons. The climate is agreeable and soft, the manners
1 The capital, Kanyakubja (Kie-jo- ham, Anc. Geog. of Ind., p. 380).
kie-she-kw5), now called Kanauj. This is probably the part alluded to
The distance from Kapitha or San- by Hiuen Tsiang in the context. It
kisa is given by Hiuen Tsiang as is triangular in shape, and each side
somewhat less than 200 li, and the is covered by a ditch or a dry nata,
bearing north-west. There is a as stated in the text. Fa-hian places
mistake here, as the bearing is south¬ Kanauj 7 yojanas south-east of Sam-
east, and the distance somewhat less kisa.
than 300 li. Kanauj was for many 2 That is, borders or lies near the
hundred years the Hindu capital of western bank of the Ganges. Julien
Northern India, but the existing re¬ translates it, “ is near the Ganges.”
mains are few and unimportant. 3 The reference seems to be to the
Kanauj is mentioned by Ptolemy (lib. inner or fortified portion (citadel) of
viL c. 2, 22), who calls it Kavoyifa. the capital city. Julien translates
The modern town occupies only the as if it referred to all the cities. The
north end of the site of the old city, symbol hwang means “a dry ditch.”
including the whole of what is now 4 Or the ponds only.
called the Kilah or citadel (Cunning¬
book v.] -KIE-JO-KIO-SHE-KWO—KANYAKUBJA. 207

of the people honest and sincere. They are noble and

gracious in appearance. For clothing they use ornamented
and bright-shining (fabrics). They apply themselves
much to learning, and in their travels are very much
given to discussion6 (on religious subjects). (The fame of)
their pure language is far spread. The believers in Buddha
and the heretics are about equal in number. There are
some hundred sanghdrdmas with 10,000 priests. They
study both the Great and Little Vehicle. There are 200
D6va temples with several thousand followers.
The old capital of Kanyakubja, where men lived for a
long time, was called Kusumapura.6 The king’s name was
Brahmadatta.7 His religious merit and wisdom in former
O

births entailed on him the inheritance of a literary and

military character that caused his name to be widely
reverenced and feared. The whole of Jarnbudvipa re¬
sounded with his fame, and the neighbouring provinces
were filled with the knowledge of it. He had 1000 sons
famed for wisdom and courage, and 100 daughters of
singular grace and beauty.
At this time there was a Rishi living on the border of
the Ganges river, who, having entered a condition of
ecstasy, by his spiritual power passed several myriad
of years in this condition, until his form became like a
decayed tree. Now it happened that some wandering
birds having assembled in a flock near this spot, one of
them let drop on the shoulder (of the Rishi) a Nyagrodha
(Ni-ku-liu) fruit, which grew up, and through summer and
winter afforded him a welcome protection and shade.
After a succession of years he awoke from his ecstasy.
He arose and desired to get rid of the tree, but feared to
injure the nests of the birds in it. The men of the time,

6 This passage, which is confused, of their arguments, is wide-spread

seems to refer to their going about or renowned.
here and there to discuss questions 8 Keu-su-mo-pu-lo, in Chinese
relating to religion. The purity of Hwa-kung, flower palace.
their discourses, i.e., the clearness 7 In Chinese Fan-sheu, “ Brahma-
given.”
208 RECORDS OF WESTERN COUNTRIES, [book v.

extolling his virtue, called him “The great-tree (Maha-

vriksha) Rishi.” The Rishi gazing once on the river-bank
as he wandered forth to behold the woods and trees, saw
the daughters of the king following one another and
gambolling together. Then the love of the worid (the
world of desire—Kdmadhdtu), which holds and pollutes the
mind, was engendered in him. Immediately he went to
Kusumapura for the purpose of paying his salutations to
the king and asking (for his daughter).
The king, hearing of the arrival of the Rishi, went him-
self to meet and salute him, and thus addressed him gra¬
ciously : “ Great Rishi! you were reposing in peace—what
has disturbed you ? ”8 The Rishi answered, “ After having
reposed in the forest many years, on awaking from my
trance, in walking to and fro I saw the king’s daughters;
a polluted and lustful heart was produced in me, and now
I have come from far to request (one of your daughters in
marriage).
The king hearing this, and seeing no way to escape,
said to the Rishi, “ Go back to your place and rest, and
let me beg you to await the happy period.” The Rishi,
hearing the mandate, returned to the forest. The king
then asked his daughters in succession, but none of them
consented to be given in marriage.
The king, fearing the power of the Rishi, was much
grieved and afflicted thereat. And now the youngest
daughter of the king, watching an opportunity when the
king was at liberty, with an engaging manner said, “ The
king, my father, has his thousand sons, and on every side
his dependents 9 are reverently obedient. Why, then, are
you sad as if you were afraid of something ? ”
The king replied, “ The great-tree-Rishi has been pleased
to look down on you 10 to seek a marriage with one of you,
8 Or it may be rendered, “ What tion ; he could not, therefore, use
outward matter has been able to the words as if expostulating with
excite for a while the composed pas- him.
sions of the great Rishi ? ” It does 9 His ten thousand kingdoms,
not seem probable that the king was 10 That is, on the daughters gene
acquainted with the Rlshi’s inten- rally.
book v.] KIE-JO-KIO-SHE-KWO-KANYAKUBJA. 209

and you have all turned away and not consented to comply
with his request. Now this Rlshi possesses great power,
and is able to bring either calamities or good fortune. If
he is thwarted he will be exceedingly angry, and in his
displeasure destroy my kingdom, and put an end to our
religious worship, and bring disgrace on me and my an¬
cestors. As I consider this unhappiness indeed I have
much anxiety.”
The girl-daughter replied, “Dismiss your heavy grief;
ours is the fault. Let me, I pray, in my poor person
promote the prosperity of the country.”
The king, hearing her words, was overjoyed, and ordered
his chariot to accompany her with gifts to her marriage.
Having arrived at the hermitage of the Rlshi, he offered
his respectful greetings and said, “ Great Rlshi! since you
condescended to fix your mind on external things and to
regard the world with complacency, I venture to offer you
my young daughter to cherish and provide for you (water
and sweep).” The Rlshi, looking at her, was displeased, and
said to the king, “ You despise my old age, surely, in offer¬
ing me this ungainly thing.”
The king said, “ I asked all my daughters in succes¬
sion, but they were unwilling to comply with your re¬
quest : this little one alone offered to serve you.”
The Rlshi was extremely angry, and uttered this curse
(evil charm), saying, “ Let the ninety-nine girls (who
refused me) this moment become hump-backed; being
thus deformed, they will find no one to marry them in
all the world.” The king, having sent a messenger in
haste, found that already they had become deformed.
From this time the town had this other name of the
Kuih-niu-shing (Kanyakubja), i.e., “city of the
humped-backed women.”11
The reigning king is of the Yai^ya12 caste. His name
11 The Pur Anas refer this story to 12 Vaisya is here, perhaps, the
the curse of the sage Vaya on the name of a Rajput clan (Bais or
hundred daughters of Kusan&bha. Yaisa), not the mercantile class or
VOL. I. 0
210 RECORDS OF WESTERN COUNTRIES, [book v,

is Hars.havardhana (Ho-li-sha-fa-t’an-na).13 A commis¬

sion of officers hold the land. During two generations
there have been three kings. (The king’s) father was called
Po-lo-kie-lo-fa-t’an-na (Prabhakaravardhana) ;14 his
elder brother’s name was Rajyavardhana (Ho-lo-she-fa-
t’an-na).16
Rajyavardhana came to the throne as the elder
brother, and ruled with virtue. At this time the king of
Karnasuvarna (Kie-lo-na-su-fa-la-na),16—a kingdom of
Eastern India—whose name was Sa^angka (She-shang-
kia),17 frequently addressed his ministers in these words:
“If a frontier country has a virtuous ruler, this is the
unhappiness of the (mother) kingdom.” On this they
asked the king to a conference and murdered him.
The people having lost their ruler, the country became
desolate. Then the great minister Po-ni (Bhandi),18 whose
caste among the Hindus (Cunning¬ north of Murshidabad, in Bengal,
ham, op. cit., p. 377). Baiswara, the stands on the site of an old city
country of the Bais Rajputs, ex¬ called Kurusona-ka-gadh, supposed
tends from the neighbourhood of to be a Bengali corruption of the
Lakhnau to Khara-M&nikpur, and name in the text.—J. As. S. Beng.,
thus comprises nearly the whole of vol. xxii. pp. 281 f.; J. R. As. S.,
Southern Oudh (ib.) N.S., vol. vi. p. 248; Ind. Ant., vol.
13 In Chinese, Hi-tsang, “ increase vii. p. 197 n.
of joy.” This is the celebrated 17 In Chinese, Yueh, the moon.
S'lladitya Harshavardhana, whose This was Sasangka Narendragupta,
reign (according to Max Muller, king of Gauda or Bengal.
Ind. Ant., vol. xiL p. 234) began 18 Julien restores Po-ni to Bftni. In
610 a.d. and ended about 650 a.d. Chinese it is equal to Pin-liu, “ dis¬
Others place the beginning of his tinguished.” Bana, the well-known
reign earlier, 606 or 607 A.D. (See author of the Harshacharita, in¬
Bendall’s Catalogue, Int., p. xli.) forms us that his name was Bhandin.
He was- the founder of an era (S’rt- He is referred to in the preface to
harsha) formerly used in various Boyd’s Ndgananda. I-tsing relates
parts of North India. Bendall, that Siladitya kept all the best
op. cit., Int., p. xl.; Hall’s Vd- writers, especially poets, at his court,
savadattd, pp. 51 f. ; Jour. Bom. B. and that he (the Icing) used to join in
R. As. Soc., vol. x. pp. 38 ff. ; Ind. the literary recitals ; among the rest
Ant., vol. vii. pp. 196 ff ; Reinaud, that he would assume the part of
Fragm. Arab, et Pers., p. 139. Jimdtavahana Bodhisattva, and
14 In Chinese, Tso kwong, to cause transform himself into a Nsiga
brightness. The symbol p’o is amid the sound of song and instru¬
omitted in the text. mental music. Nan hae, § 32, k. iv.
15 In Chinese, Wang tsang, kingly p. 6. Now Jimutavahana{Shiny yun,
increase. “cloud chariot”) is the hero of the
18 In Chinese, Kin ’rh, “gold-ear.” Ndgdnanda. The king Sri Har-
The town of Rafijamati, 12 miles shadeva, therefore, who is mentioned
BOOK V.] SILADITYA OF KAN A Ujf. 211

power and reputation were high and of much weight, ad¬

dressing the assembled ministers, said, “ The destiny of
the nation is to be fixed to-day. The old king’s son is
dead : the brother of the prince, however, is humane and
affectionate, and his disposition, heaven-conferred, is duti¬
ful and obedient. Because he is strongly attached to his
family, the people will trust in him. I propose that he
assume the royal authority : let each one give his opinion
on this matter, whatever he thinks.” They were all
agreed on this point, and acknowledged his conspicuous
qualities.
On this the chief ministers and the magistrates all ex-
horted him to take authority, saying, “Let the royal
prince attend! The accumulated merit and the con¬
spicuous virtue of the former king were so illustrious as
to cause his kingdom to be most happily governed. When
he was followed by Rajyavardhana we thought he would
end his years (as king)-, but owing to the fault of his
ministers, he was led to subject his person to the hand of
his enemy, and the kingdom has suffered a great afflic¬
tion ; but it is the fault of your ministers. The opinion of
the people, as shown in their songs, proves their real sub¬
mission to your eminent qualities. Reign, then, with
glory over the land; conquer the enemies of your family;
wash out the insult laid on your kingdom and the deeds
of your illustrious father. Great will your merit be in
such a case. We pray you reject not our prayer.”
The prince replied, “ The government of a country is a
responsible office and ever attended with difficulties. The
duties of a prince require previous consideration. As for
myself, I am indeed of small eminence; but as my father

as the author both of the Ratndvali Cowell thinks, was Dhavaka, one of
and the Ndi/dnanda, is Sil&ditya of the poets residing at the court of Sri
Kanauj ; and I-tsing has left us the Harsha, whilst Bana composed the
notice that this king himself took Ratndvali. The J&takamdld was
the part of the hero during the per- also the work of the poets of Sri
formance of the Ndgananda. The Harsha’s court. Abstract, &c., p.
real author, however, Professor 197.
212 RECORDS OF WESTERN COUNTRIES, [book v.

and brother are no more, to reject the heritage of the

crown, that can bring no benefit to the people. I must
attend to the opinion of the world and forget my own in¬
sufficiency. Now, therefore, on the banks of the Ganges
there is a statue of AvalokiteSvara Bodhisattva which has
evidenced many spiritual wonders. I will go to it and
ask advice (-request a response)." Forthwith, coming to the
spot where the figure of the Bodhisattva was, he remained
before it fasting and praying. The Bodhisattva recognis¬
ing his sincere intention (heart), appeared in a bodily form
and inquired, “What do you seek that you are so earnest
in your supplications ? ” The prince answered, “ I have
suffered under a load of affliction. My dear father, in¬
deed, is dead, who was full of kindness; and my brother,
humane and gentle as he was, has been odiously murdered.
In the presence of these calamities I humble myself as
one of little virtue; nevertheless, the people would exalt
me to the royal dignity, to fill the high place of my illus¬
trious father. Yet I am, indeed, but ignorant and foolish.
In my trouble I ask the holy direction (of the Bodhis¬
attva)'.'
The Bodhisattva replied, “ In your former existence you
lived in this forest as a hermit (a forest mendicant),19 and
by your earnest diligence and unremitting attention you
inherited a power of religious merit which resulted in your
birth as a king’s son. The king of the country, Karnasu-
varna, has overturned the law of Buddha. Now when
you succeed to the royal estate, you should in the same
proportion exercise towards it the utmost love and pity.20
If you give your mind to compassionate the condition of
the distressed and to cherish them, then before long you
shall rule over the Five Indies. If you would establish
your authority, attend to my instruction, and by my
19 “A forest mendicant” is the wild or desert spot near the Ganges,
translation of Aranya Bhikshu (lau- 20 So I understand the passage as
yo-pi-ts’u). It would appear from relating to a corresponding favour to
the text that the place where this the law of Buddha, in return for the
statue of A valokitcsvara stood was a persecution of Sasangka.
BOOK V.] SILADITYA OF KANAUJ. 2*3

secret power you shall receive additional enlightenment,

so that not one of your neighbours shall be able to triumph
over you. Ascend not the lion-throne, and call not your¬
self Maharaja.” 21
Having received these instructions, he departed and
assumed the roval-. office. He , called himself the Kind’s
°
Son (Kuinffi-a); his title was Sil&ditya. And now he com¬
manded his ministers, saying, “ The enemies of my brother
are unpunished as yet, the neighbouring countries not
brought to submission; while this is so my right hand
shall never lift food to my mouth. Therefore do you,
people and officers, unite with one heart and put out your
strength.” Accordingly they assembled all the soldiers of
the kingdom, summoned the masters of arms (champions,
or, teachers of the art of fighting). They had a body of
5000 elephants, a body of 2000 cavalry, and 50,000 foot-
soldiers. He went from east to west subduing all who
were not obedient; the elephants were not unharnessed
nor the soldiers unbelted (unhelmeted). After six years
he had subdued the Five Indies. Having thus enlarged
his territory, he increased his forces ; he had 60,000 war
elephants and 100,000 cavalry. After thirty years his arms
reposed, and he governed everywhere in peace. He then

21 This appears to be the advice account of his victory over Sil&ditya.

or direction given oracularly (see (See Cunningham, Arch. Surv., vol. i.
Jour. R. As. Soc., N.S., vol. xv. p. p. 281 ; lnd. Ant., vol. vii. pp. 164,
334)— 219, &c.) I may here perhaps
fi shing sse tseu che tso observe that I-tsing, the Chinese pil¬
fi ching ta wang che ho. grim, notices his own visit to a great
lord of Eastern India called Jih-
The promise is, that if this advice is yueh-kun, i.e., Chandraditya raja-
followed, then, “by my mysterious bhritya (lcwan); this is probably the
energy (or, in the darkness), shall be Chandraditya, elder brother of Vik-
added the benefit (happiness) of light, ramaditya, the grandson of Pulakesi
so that in the neighbouring king¬ Vallabha, the conqueror of Sri Har-
doms there shall be no one strong sha Sil&ditya (vid. Jour. R. As. Soc.,
enough to resist (your arms)." Sila- N.S., vol. i. p. 260 ; "and lnd. Ant.,
ditya did, in fact, conquer the whole vol. vii. pp. 163, 219; I-tsing, Nan
of North India, and was only checked hae, k. iv. fol. 6 b, and k. iv. fol. 12 a).
in the south by Pulikesi (the Pula- I-tsing mentions that Chandraditya
kesa of Hiuen Tsiang, book xi. in¬ was a poet who had versified the
fra), whose title appears to have Vessantara J&taka.
been Paramesvara, given him on
214 RECORDS OF WESTERN COUNTRIES, [book v.

practised to the utmost the rules of temperance,22 and

sought to plant the tree of religious merit to such an
extent that he forgot to sleep or to eat. He forbade the
slaughter of any living thing or flesh as food throughout
the Five Indies on pain of death without pardon. He built
on the banks of the river Ganges several thousand stupas,
each about ioo feet high ; in all the highways of the towns
and villages throughout India he erected hospices,23 pro¬
vided with food and drink, and stationed there physicians,24
with medicines for travellers and poor persons round about,
to be given without any stint. On all spots where there
were holy traces (of Buddha) he raised sanghdrdmas.
Once in five years he held the great assembly called
Mdksha. He emptied his treasuries to give all away in
charity, only reserving the soldiers’ arms, which were unfit
to give as alms.25 Every year he assembled the Sramanas
from all countries, and on the third and seventh days he
bestowed on them in charity the four kinds of alms (viz.,
food, drink, medicine, clothing). He decorated the throne of
the law (the pulpit) and extensively ornamented (arranged)
the oratories.26 He ordered the priests to carry on discus¬
sions, and himself judged of their several arguments,
whether they were weak or powerful. He rewarded the
good and punished the wicked, degraded the evil and
promoted the pien of talent. If any one (of the priests)
walked according to the moral precepts, and was dis¬
tinguished in addition for purity in religion (reason), he
himself conducted such an one to “ the lion-throne ” and
received from him the precepts of the law. If any one,
though distinguished for purity of life, had no distinction

22 Temperate restnctions ; but keen “ physicians and medicines.”

is difficult in this sense. 25 The expression in the text is
23 Panya.^filas — Tsing - leu, pure Tan-she, which, as Julien has ob-
lodging houses, or choultries. served, is a hybrid term for giving
24 There is an error in the text, as away in dAna, or charity,
pointed out by Julien, n. 2. The 2B The expression may refer to
text may mean he placed in these mats or seats for discussion or for
buildings “doctor’s medicines,” or religious services.
BOOK V.] SILADITYA OF KANAUjf. 215

for learning, he was reverenced, but not highly honoured.

If any one disregarded the rules of morality and was no¬
torious for his disregard of propriety, him he banished
from the countiy, and would neither see him nor listen to
him. If any of the neighbouring princes or their chief
ministers lived religiously, with earnest purpose, and aspired
to a virtuous character without regarding labour, he led
him by the hand to occupy the same seat with himself,
and called him “illustrious friend;” but he disdained to
look upon those of a different character. If it was neces¬
sary to transact state business, he employed couriers who
continually went and returned. If there was any irregu¬
larity in the manners of the people of the cities, he went
amongst them. Wherever he moved he dwelt in a ready¬
made building27 during his sojourn. During the exces¬
sive rains of the three months of the rainy season he would
not travel thus. Constantly in his travelling-palace he
would provide choice meats for men of all sorts of reli¬
gion.28 The Buddhist priests would be perhaps a thou¬
sand ; the Brahmans, five hundred. He divided each day
into three portions. During the first he occupied himself
on matters of government; during the second he practised
himself in religious devotion (merit) without interrup¬
tion, so that the day was not sufficiently long. When I 29
first received the invitation of Kumara-rdja, I said I would
go from Magadha to Kamarupa. At this time Siladitya-
rdja was visiting different parts of his empire, and found
himself at Kie-mi-30-ou-ki-lo, when he gave the following
27 A hut or dwelling run up for him was the king of Kamardpa,
the purpose. It seems to refer to a the western portion of Asam (see
temporary rest-house, made pro¬ Book x.) Siladitya was also called
bably of some light material. From Kumara. The invitation referred
the next sentence it seems that he to will be found in the last section
carried about with him the materials of the 4th book of the Life of Hiuen
for constructing such an abode. Tsiang.
28 It will be seen from this that 89 Here mi is an error for chu.
Siladitya, although leaning to Bud¬ The restoration will be Kajdghira
dhism, was a patron of other reli¬ or Kajinghara, a small kingdom on
gious sects. the banks of the Ganges, about 92
29 This refers to the pilgrim him¬ miles from Champd. (Vide V. da
self. The Kumlira-raia who invited St. Martin, Memoire, p. 387.)
216 RECORDS OF WESTERN COUNTRIES, [book v

order to Kumara-raja: “ I desire you to come at once to

the assembly with the strange Sramana ycu are entertain¬
ing at the Nalanda convent.” On this, coming with Ku-
mara-r&ja, we attended the assembly. The king, Siladitya,
after the fatigue of the journey was over, said, “ From
what country do you come, and what do you seek in your
travels ? ”
He said in reply, “ I come from the great Tang country,
and I ask permission to seek for the law (religious books)
of Buddha.”
The king said, “Whereabouts is the great Tang country?
by what road do you travel ? and is it far from this, or
near ? ”
In reply he said, “My country lies to the north-east
from this several myriads of li; it is the kingdom which
in India is called Mahachina.”
The king answered, “ I have heard that the country
of Mahachina has a king called Ts’in,31 the son of heaven,
when young distinguished for his spiritual abilities, when
old then (called) ‘ divine warrior.’32 The empire in
former generations was in disorder and confusion, every¬
where divided and in disunion; soldiers were in conflict,
and all the people were afflicted with calamity. Then
the king of Ts’in, son of heaven, who had conceived from
the first vast purposes, brought into exercise all his
pity and love; he brought about a right understanding,
and pacified and settled all within the seas. His laws
and instruction spread on every side. People from other

31 The context and Hiuen Tsiang’s ence (farther on) to the'songs sung
reply indicate the reference to the in honour of this king illustrates the
first emperor (Hwang-ti) She, or Vrh character of Siladitya, who was
the, of the Ts’in dynasty (221 B.C.) himself a poet.
It was he who broke up the feudal 3- The first Japanese emperor was
lependencies of China and Central¬ called Zin mu, divine warrior ; the
ised the government. He built the allusion in the text may be to the
great wall to keep out invaders, Ts’in emperor being the first to style
settled the country, and established himself llwawj ti; or it may be
the dynasty of the Ts’in. Tor his “imply that he was like a god in the
conduct in destroying the books, see art of war.
Mayer’s Manual, § 368. Th« refer¬
BOOK V.] SILADITYA OF KANAUJ. 217

countries brought under his influence declared themselves

ready to submit to his rule. The multitude whom he
nourished generously sang in their songs of the prowess
of the king of Ts’in. I have learned long since his praises
sung thus in verse. Are the records (laudatory hymns) of
his great {complete) qualities well founded? Is this the
king of the great Tang, of which you speak ? ”
Beplying, he said, “China is the country of our former
kings, but the ‘great Tang’ is the country of our present
ruler. Our king in former times, before he became
hereditary heir to the throne (before the empire was estab¬
lished), was called the sovereign of Ts’in, but now he is
called the ‘ king of heaven ’ (emperor). At the end of the
former dynasty 33 the people had no ruler, civil war raged
on every hand and caused confusion, the neople were
destroyed, when the king of Ts’in, by his supernatural gifts,
exercised his love and compassion on every hand; by his
power the wicked were destroyed on every side, the eight
regions34 found rest, and the ten thousand kingdoms
brought tribute. He cherished creatures of every kind,
submitted with respect to the three precious ones.35 He
lightened the burdens of the people and mitigated punish¬
ment, so that the country abounded in resources and the
people enjoyed complete rest. It would be difficult to
recount all the great changes he accomplished.”
Siladitya-raja replied, “Very excellent indeed! the
people are happy in the hands of such a holy king.”
Siladitya-raja being about to return to the city of Kanya-
kubja, convoked a religious assembly. Followed by several
hundreds of thousand people, he took his place on the
southern bank of the river Ganges, whilst Kum&ra-nlja,

33 This can hardly refer to the empire, or of the world.

Sui dynasty, which preceded the 35 It is widely believed in China
“great Tang,” as Julien says (p. that the first Buddhist missionaries
256 n.), but to the troubles which arrived there in the reign of the
prevailed at the end of the Chow Ts’in emperor. For the story of
dynasty, which preceded the Ts’in. their imprisonment and deliverance
34 That is, the eight regions of the see A bstract of Four Lectures, p. 3.
218 RECORDS OF WESTERN COUNTRIES, [book t.

attended by several tens of thousands, took his place on

the northern bank, and thus, divided by the stream of the
river, they advanced on land and water. The two kings led
the way with their gorgeous staff of. soldiers (of the four
hinds); some also were in boats ; some were on elephants,
sounding drums and blowing horns, playing on flutes and
harps. After ninety days they arrived at the city of
Kanyakubja, (and rested) on the western shore of the
Ganges river, in the middle of a flowery copse.
Then the kings of the twenty countries who had received
instruction from Silftditya-raja assembled with the Sramanas
and Brahmans, the most distinguished of their country,
with magistrates and soldiers. The king in advance had
constructed on the west side of the river a great sangha-
rama, and on the east of this a precious tower about
IOO feet in height; in the middle he had placed a golden
statue of Buddha, of the same height as the king himself.
On the south of the tower he placed a precious altar, in
the place for washing the image of Buddha. From this
north-east 14 or 15 li he erected another rest-house. It
was now the second month of spring-time; from the first
day of the month he had presented exquisite food to the
Sramanas and Br&hmans till the 21st day; all along,
from the temporary palace36 to the sanghdrdma, there
were highly decorated pavilions, and places where musi¬
cians were stationed, who raised the sounds of their various
instruments. The king, on leaving the resting-hall (palace
of travel), made them bring forth on a gorgeously capari¬
soned great elephant a golden statue of Buddha about
three feet high, and raised aloft. On the left went the king,
Siladitya, dressed as Sakra, holding a precious canopy,
whilst Kumfira-raja, dressed as Brahma-raja, holding a
white chamara, went bn the right. Each of them had as
an escort 500 war-elephants clad in armour; in front and
behind the statue of Buddha went 100 great elephants,

The palace of travel, erected during a travelling excursion.

book v.^ SILADITYA OF KANAUJ. 219

carrying musicians, who sounded their drums and raised

their music. The king, ^lladitya, as he went, scattered
on every side pearls and various precious substances, with
gold and silver flowers, in honour of the three precious
objects of worship. Having first washed the image in
scented water at the altar, the king then himself bore it
on his shoulder to the western tower, where he offered
to it tens, hundreds, and thousands of silken garments,
decorated with precious gems. At this time there were
but about twenty Sramanas following in the procession,
the kings of the various countries forming the escort.
After the feast they assembled the different men of
learning, who discussed in elegant language on the most
abstruse subjects. At evening-tide the king retired in
state to his palace of travel.
Thus every day he carried the golden statue as before,
till at length on the day of separation a great fire suddenly
broke out in the tower, and the pavilion over the gate
of the sanghdrama was also in flames. Then the king
exclaimed, “ I have exhausted the wealth of my country
in charity, and following the example of former kings, I
have built this sanghdrama, and I have aimed to dis¬
tinguish myself by superior deeds, but my poor attempts
(feeble qualities) have found no return ! In the presence of
such calamities as these, what need I of further life ? ”
Then with incense-burning he prayed, and with this vow
(oath), “ Thanks to my previous merit, I have come to reign
over all India; let the force of my religious conduct
destroy this fire; or if not, let me die ! ” Then he rushed
headlong towards the threshold of the gate, when suddenly,
as if by a single blow, the fire was extinguished and the
smoke disappeared.
The kings beholding the strange event, were filled with
redoubled reverence; but he (the king), with unaltered
face and unchanged accents, addressed the princes thus:
“ The fire has consumed this crowning work of my religious
life. What think you of it ?”
220 RECORDS OF WESTERN COUNTRIES, [book v.

The princes, prostrate at his feet, with tears, replied,

“ The work which marked the crowning act of your per¬
fected merit, and which we hoped would be handed down
to future ages, has in a moment (a dawn) been reduced to
ashes. How can we bear to think of it ? But how much
more when the heretics are rejoicing thereat, and inter¬
changing their congratulations! ”
The king answered, “ By this, at least, we see the truth
of what Buddha said; the heretics and others insist on
the permanency 37 of things, but our great teacher’s doc¬
trine is that all things are impermanent. As for me,
my work of charity was finished, according to my purpose;
and this destructive calamity (change) does but strengthen
my knowledge of the truth of Tathagata’s doctrine. This
is a great happiness (good fortune), and not a subject for
lamentation.”
On this, in company with the kings, he went to the east,
and mounted the great st'dpa. Having reached the top,
he looked around on the scene, and then descending the
steps, suddenly a heretic (or, a strange man), knife in hand,
rushed on the king. The king, startled at the sudden
attack, stepped back a few steps up the stairs, and then
bending himself down he seized the man, in order to deli¬
ver him to the magistrates. The officers were so bewil¬
dered with fright that they did not know how to move for
the purpose of assisting him.
The kings all demanded that the culprit should be in¬
stantly killed, but Siladitya-raja, without the least show
of fear and with unchanged countenance, commanded
them not to kill him; and then he himself questioned
him thus:
“ What harm have I done you, that you have attempted
such a deed ? ”
The culprit replied, “Great king! your virtues shine
without partiality; both at home and abroad they bring
37 The heretics hold the view of endurance (shang, the opposite of
unity a).
BOOK V.] SILADITYA OF KAN A UJ. 221

happiness. As for me, I am foolish and besotted, unequal

to any great undertaking; led astray by a single word of
the heretics, and flattered by their importunity. I have
turned as a traitor against the king.”
The king then asked, “ And why have the heretics
conceived this evil purpose ? ”
He answered and said, “ Great king! you have assem¬
bled the people of different countries, and exhausted your
treasury in offerings to the Sramanas, and cast a metal
image of Buddha; but the heretics who have come from a
distance have scarcely been spoken to. Their minds,
therefore, have been affected with resentment, and they
procured me, wretched man that I am! to undertake this
unlucky deed.”
The king then straitly questioned the heretics and their
followers. There were 500 Brahmans, all of singular talent,
summoned before the king. Jealous of the Sramans, whom
the king had reverenced and exceedingly honoured, they
had caused the precious tower to catch fire by means of
burning arrows, and they hoped that in escaping from the
fire the crowd would disperse in confusion, and at such a
moment they purposed to assassinate the king. Having
been foiled in this, they had bribed this man to lay wait
for the king in a narrow passage and kill him.
Then the ministers and the kings demanded the exter¬
mination of the heretics. The king punished the chief
of them and pardoned the rest. He banished the 500
Brahmans to the frontiers of India, and then returned to
his capital.
To the north-west of the capital there is a stUpa built
by A£oka-raja. In this place Tathagata, when in the
world, preached the most excellent doctrines for seven
days. By the side of this stllpa are traces where the four
past Buddhas sat and walked for exercise. There is,
moreover, a little stvbpa containing the relics of Buddha’s
hair and nails; and also a preaching-place38 stllpa.
38 That is, erected in a place where Buddha had preached.
222 RECORDS OF WESTERN COUNTRIES, [book v.

On the south and by the side of the Ganges are three

sanghdrdmas, enclosed within the same walls, but with
different gates. They have highly ornamented statues of
Buddha. The priests are devout and reverential; they have
in their service several thousands of “ pure men.” 39 In a
precious casket in the vihdra is a tooth of Buddha about
one and a half inches in length, very bright, and of different
colours at morning and night. People assemble from far
and near; the leading men with the multitude join in one
body in worship. Every day hundreds and thousands
come together. The guardians of the relic, on account of
the uproar and confusion occasioned by the multitude of
people, placed on the exhibition a heavy tax, and pro¬
claimed far and wide that those wishing to see the tooth
of Buddha must pay one great gold piece. Nevertheless,
the followers who come to worship are very numerous, and
gladly pay the tax of a gold piece. On every holiday
they bring it (the relic) out and place it on a high throne,
whilst hundreds and thousands of men burn incense and
scatter flowers; and although the flowers are heaped up,
the tooth-casket is not overwhelmed.
In front of the sanghdrdma, on the right and left
hand, there are two viharas, each about ioo feet high,
the foundation of stone and the walls of brick. In the
middle are statues of Buddha highly decorated with
jewels, one made of gold and silver, the other of native
copper. Before each vihdra is a little sanghdrdma.
Not far to the south-east of the sanghdrdma is a great
vihdra, of which the foundations are stone and the build¬
ing of brick, about 200 feet high. There is a standing
figure of Buddha in it about 30 feet high. It is of native
copper (bronze?) and decorated with costly gems. On the
four surrounding walls of the vihdra are sculptured pic-

39 Julien translates this by “Br&h- men ” is a common one for lay be-
mans;” but the expression “pure lievers or Upasalcas.
BOOK V.] NA VADEVAKULA. 223

tures, The various incidents in the life of Tathagata,

when he was practising the discipline of a Bodhisattva are
here fully portrayed {engraved).
Not far to the south of the stone vihdra is a temple of
the Sun-deva. Not far to the south of this is a temple of
Mahesvara. The two temples are built of a blue stone of
great lustre, and are ornamented with various elegant
sculptures. In length and breadth they correspond with
the vihdra of Buddha. Each of these foundations has
1000 attendants to sweep and water it; the sound of
drums and of songs accompanied by music, ceases not day
nor night.
To the south-east of the great city 6 or 7 li, on the
south side of the Ganges, is a stdpa about 200 feet in
height, built by A£oka-rfija. When in the world, Tatha¬
gata in this place preached for six months on the imper-
manency of the body {anatma), on sorrow {dukha), on
unreality {anitya), and impurity.40
On one side of this is the place where the four past
Buddhas sat and walked for exercise. Moreover, there is
a little stdpa of the hair and nails of Tathftgata. If a
sick person with sincere faith walks round this edifice,
he obtains immediate recovery and increase of religious
merit.

To the south-east of the capital, going about 100 li, we

come to the town of Na-po-ti-po-ku-lo (Navadeva-
kula).41 It is situated on the eastern bank of the Gan¬
ges, and is about 20 li in circuit. There are here flowery
40 These were the subjects on to this sermon, cap. xviii. (see Beal’s
which he preached—anatma, anitya, edition, p. 71, n. 1).
dukha, asuddhis. For some remarks 41 For some remarks on this place
on the last of these, see Spence see V. St. Martin, Memoire, p. 350;
Hardy, East. Monach., p. 247 ; and Cunningham, Anc. Gcorj. of India,
Childers, Pali Diet., sub Asubho. p. 382 ; Arch. Survey of India, voL
Julien’s translation, “sur le vide i. p. 294 ; and compare Fa-hian, loc.
(l’inutilitd) de ses macerations,” is cit., n. 2.
outside the mark. Fa-hian alludes
224 RECORDS OF WESTERN COUNTRIES, [book v.

groves, and pure lakes which reflect the shadows of the

trees.
To the north-west of this town, on the eastern bank of
the Ganges river, is a Deva temple, the towers and
storeyed turrets of which are remarkable for their skil¬
fully carved work. To the east of the city 5 li are three
sahghdrdmas with the same wall but different gates, with
about 500 priests, who study the Little Vehicle according
to the school of the Sarvastivadins.
Two hundred paces in front of the sanghdrama is a
stdpa built by A^oka-raja. Although the foundations are
sunk in the ground, it is yet some 100 feet in height. It
was here Tathagata in old days preached the law for
seven days. In this monument is a relic (Sarircc) which
ever emits a brilliant light. Beside it is a place where
there are traces of the four former Buddhas, who sat and
walked here.
To the north of the sanghdrama 3 or 4 li, and bordering
on the Ganges river, is a stdpa about 200 feet high, built
by A£oka-raja. Here Buddha preached for seven days.
At this time there were some 500 demons who came to
the place where Buddha was to hear the law; understand¬
ing its character, they gave up their demon form and were
born in heaven.42 By the side of the preaching-stalpa is
a place where there are traces of the four Buddhas who
sat and walked there. By the side of this again is a
stdpa containing the hair and nails of Tathagata.
From this going south-east 600 li or so, crossing the
Ganges and going south, we come to the country of ’O-
yu-t’o (Ayodhva).
’O-yu-t’o (Ay6dhya).

This kingdom 43 is 5000 li in circuit, and the capital about

43 This expression, “ born in selves in their conduct for a birth
heaven,” is one frequently met with in heaven. /. li. As. S., N.S., vol.
in Buddhist books. In the old xiii. p. 553. And in the Dkammapada
Chinese inscription found at Buddha it is constantly mentioned.
Gay8,, the pilgrim Chi-i vowed to 43 The distance from Kanauj or
exhort 30,000 men to prepare them- from Navadevakula to Ayodhya. on
BOOK V.] AYdDHYA. 225

20 li. It abounds in cereals, and produces a large quantity

of flowers and fruits. The climate is temperate and agree¬
able, the manners of the people virtuous and amiable;
they love the duties of religion {merit), and diligently
devote themselves to learning. There are about 100
sahghdrdmas in the country and 3000 priests, who study
both the books of the Great and the Little Vehicle.
There are ten Deva temples; heretics of different schools
are found in them, but few in number.
In the capital is an old sanghdrdma ; it was in this place
that Vasubandhu 44 Bodhisattva, during a sojourn of several
decades of years, composed various sdstras both of the
Great and Little Vehicle. By the side of it are some
ruined foundation walls; this was the hall in which Vasu¬
bandhu Bodhisattva explained the principles of religion
and preached for the benefit of kings of different countries,
eminent men of the world, Sramans and Brahmans.
To the north of the city 40 li, by the side of the river
Ganges, is a large sanglidravia in which is a shlpa about
200 feet high, which was built by Asoka-raja. It was
here that Tathagata explained the excellent principles of
the law for the benefit of a congregation of Devas during
a period of three months.
By the side is a stupa to commemorate the place where
are traces of the four past Buddhas, who sat and walked
here.
To the west of the sanghdrdma 4 or 5 li is a stdpa
containing relics of Tathagata’s hair and nails. To the
north of this stdpa are the ruins of a sanghdrdma ; it was

the GhfLghra river is about 130 miles not far from Allahabad, which is
east - south - east. But there are impossible. General Cunningham
various difficulties in the identification suggests an alteration of the distance
of O-yu-to with AyodhyfL Even if to 60 li, and identifies O-yu-to with
the Ghaghra be the Ganges of Iiiuen an old town called Kakupur, twenty
Tsiang, it is difficult to understand miles north - west from Kauhpur
why he should cross this river and (Cawnpore) (Anc. Geo<j., p. 385).
go south. On the other hand, if we 44 Vasubandhu laboured and
suppose the pilgrim to follow the taught in Ayodhya (V'assilief, Boud-
course of the Ganges for 600 li and hisnie, p. 220. Eitel, Handbook, sub
then cross it, we should place him voc.)
VOL. I. P
226 RECORDS OF WESTERN COUNTRIES, [book v.

here that Srilabdha45 (Shi-li-lo-to), a master of sdstras

belonging to the Sautr&ntika school, composed the Vibhashd
Sdstra of that school.
To the south-west of the city 5 or 6 li, in an extensive
A

grove of Amra trees, is an old sanghdrama; this is where

Asanga46 Bodhisattva pursued his studies and directed
the men of the age.47 Asanga Bodhisattva went up by
night to the palace of Maitreya Bodhisattva, and there
received 48 the YSgdchdrya Sdstra,49 the Mahdyana Sutra-
lankaratikd,50 the Madydnta Vibhanga Sdstra,61 &c., and
afterwards declared these to the great congregation, in
their deep principles.
North-west of the Amra grove about a hundred paces
is a stdpa containing relics of the hair and nails of TatM-
gata. By its side are some old foundation walls. This
is where Vasubandhu Bodhisattva descended from the
Tushita heaven and beheld Asanga Bodhisattva. Asanga
Bodhisattva was a man of Gandhara.62 He was born in
the middle of the thousand years following the departure
of Buddha from the wrorld; and possessed of deep spiritual
insight, he soon acquired a knowledge of the doctrine (of
Buddha). He became a professed disciple, and attached
himself to the school of the Mahi^asakas, but afterwards
altered his views and embraced the teaching of the Great
Vehicle. His brother, Vasubandhu Bodhisattva, belonged
to the school of the Sarvastiv&dins, and had inherited a

45 In Chinese shing-sheu, victory- and received certain books from

received. Maitreya.
46 Asanga Bodhisattva was elder 48 Not, as Julien translates, “ ex¬
brother of Vasubandhu. His name plained to the great assembly,” but
is rendered into Chinese by Wu-clio, received certain books from Maitreya,
without attachment. and afterwards explained them to
47 1 have adopted this translation the ^ great congregation (sathgha) in
from Julien ; it is not, however, the Amra grove.
entirely satisfactory ; ts’ing-yih cer¬ 49 Yu-kia-sse-ti-lun.
tainly means “to ask for more,” 60 Chwong - yan - ta - siting - King-
and in this sense it might refer to lun.
pursuit of study ; but I think it 61 Chung-pin-fen-pi-lun.
means he requested more informa¬ 62 According to the Life of Vasu¬
tion or more light, and it seems from bandhu, translated by Chin-ti, he
the sentence following that this was was born in Burushapura, in North
tile case, for he ascended into heaven India.
BOOK V.] AYODHYA. 227

wide fame, with a strong intelligence and penetrating

wisdom and remarkable acumen. The disciple of Asanga
was Buddhasimha, a man whose secret conduct was un¬
fathomable, of high talent and wide renown.
These two or three worthies had often talked together
in this way : “ We all are engaged in framing our conduct
so as to enjoy the presence of Maitreya after death.63
Whoever of us first dies and obtains the condition (of
being so born in the heaven of Maitriya), let him come and
communicate it to us, that we may know his arrival
there.”
After this Buddhasimha was the first to die. After
three vears, during which there was no message from him,
Vasubandhu Bodhisattva also died. Then six months
having elapsed, and there being no message either from
him, all the unbelievers began to mock and ridicule, as if
Vasubandhu and Buddhasimha had fallen into an evil
way of birth, and so there was no spiritual manifestation.
After this, Asanga Bodhisattva, during the first divi¬
sion of a certain night, was explaining to his disciples' the
law of entailing (or conferring on others) the power of
samddhi, when suddenly the flame of the lamp was eclipsed,
and there was a great light in space; then a Rlshi-d§va,
traversing through the sky, came down, and forthwith
ascending the stairs of the hall, saluted Asanga. Asanga,
addressing him, said, “ What has been the delay in your
coming ? What is your present name ? ” In reply he
said, “ At the time of my death I went to the Tushita
heaven, to the inner assembly (i.e., the immediate presence)
of Maitreya, and was there born in a lotus flower.54 On
the flower presently opening, Maitreya, in laudatory terms,
63 This was the desire of the early a lotus flower gave rise to the name
Buddhists after death to go to Mai- of “ the lotus school,” applied to the
treya, in the Tushita heaven. It is Tsing-t’u, or “ pure land ” section of
plainly so in the Gaya inscription, Buddhists. But it is a belief not
referred to above. Afterwards the confined to any one school. The
fable of a Western Paradise was in- mediaeval legend of the flower which
troduced into Buddhism, and this opens in Paradise on the death of a
took the place of Maitreya’s heaven, pure child is a touching survival of
64 This idea of being born in or on the same thought.
228 RECORDS OF WESTERN COUNTRIES, [book v.

addressed me, saying, ‘ Welcome! thou vastly learned

one! welcome! thou vastly learned one!’ I then paid
him my respects by moving round his person, and then
directly65 came here to communicate my mode of life.”
Asanga said, “ And where is Buddhasimha ? ” He an¬
swered, “ As I was going round Maitreya I saw Buddha¬
simha among the outside crowd, immersed in pleasure and
merriment. He exchanged no look with me; how then
can you expect him to come to you to communicate his
condition?” Asanga answered, “That is settled; but
with respect to Maitreya, what is his appearance and what
the law he declares ? ” He said, “ No words can describe
the marks and signs (the personal beauty) of Maitreya.
With respect to the excellent law which he declares, the
principles of it are not different from those (of our belief).
The exquisite voice of the Bodhisattva is soft and pure
and refined; those who hear it can never tire; those who
listen are never satiated.”56
To the north-west of the ruins of the preaching-hall of
Asanga about 40 li, we come to an old sahghdrdma,
bordering the Ganges on the north. In it is 4 stllpa of
brick, about 100 feet high ; this is the place where Vasu-
bandhu first conceived a desire to cultivate the teaching
of the Great Vehicle.67 He had come to this place from
North India. At this time Asanga Bddhisattva com-
manded his followers to go forward to meet him. Having
come to the place, they met and had an interview. The
disciple of Asanga was reposing outside the open window
(of Vasubandhu), wThen in the after part of the night he
began to recite the Dasabhdmi Sutra. Vasubandhu hav-
ing heard it, understood the meaning, and was deeply

65 Of course the idea is that time happiness of those born there (see
in the Tushita heaven is not mea- Vie, p. 345).
sured as on earth. It took six 67 Vasubandhu had been brought
months for this flower to open. up in the Little Vehicle school. For
66 This singular account of the the account of his conversion to the
heaven of Maitreya explains the principles of the Great Vehicle see
fervent longing of Hiuen Tsiang on Wong Puh, § 185, J. R. As. S., vol.
his dying bed to participate in the xx. p. 206.
BOOK V.] HAYAMUKHA. 229

grieved that this profound and excellent doctrine had not

come to his ears in time past, and he laid the blame on his
tongue as the origin of his sin of calumniating (the Great
Vehicle), “ and so,” said he, “ I will cut it out.” Seizing a
knife, he was about to do so, when he saw Asanga stand¬
ing before him, who said, “ Indeed the doctrine of the
Great Vehicle is very profound; it is praised by all the
Buddhas, exalted by all the saints. I would teach it to
you, but you yourself now understand it; but now, at the
very time of understanding it, what good, in the presence
of this holy teaching of the Buddhas, to cut out your
tongue ? Do it not, but (rather) repent; and as in old
time you abused the Great Vehicle with your tongue, now
with the same member extol it. Change your life and
renew yourself; this is the only good thing to do. There
can be no benefit from closing your mouth and ceasing to
speak.” Having said this he disappeared.
Vasubandhu, in obedience to his words, gave up his
purpose of cutting out his tongue. On the morrow morn¬
ing he went to Asanga and accepted the teaching of the
Great Vehicle. On this he gave himself up earnestly to
think on the subject, and wrote a hundred and more
sdstras in agreement with the Great Vehicle, which are
spread everywhere, and are in great renown.
From this going east 300 li or so on the north of the
Ganges, we arrive at ’O-ye-mo-khi (Hayamukha).

’O-YE-MU-KHi [Hayamukha]

This kingdom58 is 2400 or 2500 li in circuit, and the chief

town, which borders on the Ganges, is about 20 li round
Its products and climate are the same as those of Ayodhya.
'The people are of a simple and honest disposition. They
diligently apply themselves to learning and cultivate

68 This country has not been satis- about 104 miles north-west of Alla*
factorily identified. Cunningham babad.
places the capital at Daurdia Khera,
230 RECORDS OF WESTERN COUNTRIES, [book v.

religion. There are five sanghdrdmas, with about a

thousand priests. They belong to the Sammatiya school
of the Little Vehicle. There are ten Deva temples, occu¬
pied by sectaries of various kinds.
Not far to the south-east of the city, close to the shore
of the Ganges, is a stdpa built by A^oka-raja, 200 feet
high. Here Buddha in old time repeated the law for
three months. Beside it are traces where the four past
Buddhas walked and sat.
There is also another stone stdpa, containing relics of
Buddha’s hair and nails.
By the side of this sMpa is a sanghdrdma with about
200 disciples in it. There is here a richly adorned statue
of Buddha, as grave and dignified as if really alive. The
towers and balconies are wonderfully carved and con¬
structed, and rise up imposingly (or, in great numbers)
above the building. In old days Buddhadasa (Fo-to-
to-so),69 a master of 6astras, composed in this place the
Mahdvibhashd &dstra of the school of the Sarvfistivadins.
Going south-east 700 li, passing to the south of the
Ganges, we come to the kingdom of Po-lo-ye-kia (Pra¬
yaga).
PO-LO-YE-KIA (PRAYAGA).

This country 60 is about 5000 li in circuit, and the capital,

which lies between two branches of the river, is about 20
li round. The grain products are very abundant, and
fruit-trees grow in great luxuriance. The climate is warm
and agreeable ; the people are gentle and compliant in
their disposition. They love learning, and are very much
given to heresy.
There are two sanghdrdmas with a few followers, who
belong to the Little Vehicle.
There are several D6va temples; the number of heretics
is very great.
69 Julien has pointed out that the 60 The modern Prayaga or Alla-
symbol po is for so. The Chinese habad, at the junction of the Ganges
rendering is “servant of Buddha.’’ and Jumna rivers.
BOOK V.] prayAga. 231

To the south-west of the capital, in a Champaka (Chen-

po-kia) grove, is a stdpa which was built by Asoka-raja;
although the foundations have sunk down, yet the walls
are more than 100 feet high. Here it was in old days
Tathagata discomfited the heretics. By the side of it is
a stdpa containing hair and nail relics, and also a place
where (the past Buddhas ?) sat and walked.
By the side of this last st'dpa is an old sahghardma ;
this is the place where Deva Bodhisattva composed the
iastra called Kwang-pih (&ata sdstra vaipulyam), refuted
the principles of the Little Vehicle and silenced the
heretics. At first D6va came from South India to this
sahghdrdma. There was then in the town a Brahman of
high controversial renown and great dialectic skill. Fol-
lowing to its origin the meaning of names, and relying on
the different applications of the same word, h«* was in the
habit of questioning his adversary and silencing him.
Knowing the subtle skill of D6va, he desired to overthrow
him and refute him in the use of words. He therefore
said:—
“ Pray, what is your name ? ” Deva said, “ They call me
Desva.” The heretic rejoined, “ Who is Deva ? ” He an-
wered, “ I am.” The heretic said, “ And ‘ I,’ what is that ?”
Deva answered, “ A dog.” The heretic said, “ And who
is a dog ? ” Deiva said, “ You.” The heretic answered,
“ And ‘ you,’ what is that ? ” D6va said, “ Deva.” The
heretic said, “And who is Deva?” He said, “I.” The
heretic said, “ And who is ‘ I' ? ” D§va said, “ A dog.”
Again he asked, “ And who is a dog ? ” Deva said, “ You.”
The heretic said, “ And who is ‘ you ’ ? ” Desva answered,
“ Deva.” And so they went on till the heretic understood;
from that time he greatly reverenced the brilliant reputa¬
tion of Deva.
In the city there is a Deva temple beautifully orna¬
mented and celebrated for its numerous miracles. Ac¬
cording to their records, this place is a noted one (sri—
fortunate ground) for all living things to acquire religious
merit.
232 RECORDS OF WESTERN COUNTRIES, [book v.

If in this temple a man gives a single farthing, his

merit is greater than if lie gave a 1000 gold pieces else¬
where. Again, if in this temple a person is able to con¬
temn life so as to put an end to himself, then he is born
to eternal happiness in heaven.
Before the hall of the temple there is a great tree 61 with
spreading boughs and branches, and casting a deep shadow.
There was a body-eating demon here, who, depending on this
custom (viz., of committing suicide), made his abode here;
accordingly on the left and right one sees heaps of bones.
Hence, when a person comes to this temple, there is every¬
thing to persuade him to despise his life and give it up:
he is encouraged thereto both by the promptings of the
heretics and also by the seductions of the (evil) spirit.
From very early days till now this false custom has been
practised.
Lately there was a Br&hman whose family name was
Tseu (putra); he was a man of deep penetration and great
learning, of lucid wit and high talent. This man coming
to the temple, called to all the people and said, “ Sirs,
ye are of crooked ways and perverse mind, difficult to
lead and persuade.” Then he engaged in their sacrifices
with them, with a view afterwards to -convert them.
Then he mounted the tree, and looking down on his
friends he said, “ I am going to die. Formerly I said that
their doctrine was false and wicked; now I say it is good
and true. The heavenly Rlshis, with their music in the
air; call me. From this fortunate spot will I cast down
my poor body.” He was about to cast himself down when
his friends, having failed by their expostulations 'to deter
him, spread out their garments underneath the place
where he was on the tree, and so when he fell he was
preserved. When he Recovered he said, “ I thought I saw
in the air the D^vas calling me to come, but now by the

61 This tree is the well-known of worship at Allahabad (Cunning-

Alshaya Fata, or “undecaying ban- ham),
yan tree,” which is still an object
BOOK V.] PRAY AG A. 2*3

stratagem of this hateful (heretical) spirit (viz., of the tree),

I have failed to obtain the heavenly joys.”
To the east of the capital, between the two confidents
of the river, for the space of io li or so, the ground is
pleasant and upland. The whole is covered with a fine
sand. From old time till now, the kings and noble fami¬
lies, whenever they had occasion to distribute their gifts
in charity, ever came to this place, and here gave away
their goods; hence it is called the great charity enclosure.
At the present time Siladitya-r&ja, after the example of
his ancestors, distributes here in one day the accumulated
wealth of five years. Having collected in this space of
the charity enclosure immense piles of wealth and jewels,
on the first day he adorns in a very sumptuous way a
statue of Buddha, and then offers to it the *most costly
jewels. Afterwards he offers his charity to the residen¬
tiary priests ; afterwards to the priests (from a distance)
who are present; afterwards to the men of distinguished
talent; afterwards to the heretics who live in the place,
following the ways of the world; and lastly, to the widows
and bereaved, orphans and desolate, poor and mendi¬
cants.
Thus, according to this order, having exhausted his
treasuries and given food in charity, he next gives away
his head diadem and his jewelled necklaces. From the
first to the last he shows no regret, and when he has
finished he cries with joy, “ Well done! now all that I
have has entered into incorruptible and imperishable
treasuries.”
After this the rulers of the different countries offer their
jewels and robes to the king, so that his treasury is re¬
plenished.
To the east of the enclosure of charity, at the confluence
of the two rivers, every day there are many hundreds oi
men who bathe themselves and die. The people of this
country consider that whoever wishes to be born in heaven
234 RECORDS OF WESTERN COUNTRIES, [book v.

ought to fast to a grain of rice, and then drown himself in

the waters. By bathing in this water (they say) all the
pollution of sin is washed away and destroyed ; therefore
from various quarters and distant regions people come
here together and rest. During seven days they abstain
from food, and afterwards end their lives. And even the
monkeys and mountain stags assemble here in the neigh¬
bourhood of the river, and some of them bathe and depart,
others fast and die.
On one occasion when Siladatya-raja distributed the
alms in charity, there was a monkey who lived apart
by the river-side under a tree. He also abstained from
food in private, and after some days he died on that
account from want.
The heretics who practise asceticism have raised a
high column in the middle of the river; when the sun
is about to go down they immediately climb up the
pillar; then clinging on to the pillar with one hand
and one foot, they wonderfully hold themselves out with
one foot and one arm; and so they keep themselves
stretched out in the air with their eyes fixed on the sun,
and their heads turning with it to the right as it sets.
When the evening has darkened, then they come down
There are many dozens of ascetics who practise this rite.
They hope by these means to escape from birth and death,
and many continue to practise this ordeal through several
decades of years.
Going from this country south-west, we enter into a great
forest infested with savage beasts and wild elephants,
which congregate in numbers and molest travellers, so
that unless in large numbers it is difficult (dangerous) t»
pass this way.
Going 50062 li or so, we come to the country Iviau-
shang-mi (Kausambi).

The distance is properly 50 li, as stated by Hwui-lih. The capital,

however, is 150 li from 1’rayaga.
 BOOK. V.] KA USAMBI. 235

Kiatt-shang-mi [Kau^amb!].

This country63 is about 6000 li in circuit, and the

capital about 30 li. The land is famous for its productive¬
ness ; the increase is very wonderful. Bice and sugar-
canes are plentiful. The climate is very hot, the manners
of the people hard and rough. They cultivate learning
and are very earnest in their religious life and in virtue.
There are ten sanghdrdmas, which are in ruins and deserted;
the priests are about 300; they study the Little Vehicle.
There are fifty Deva temples, and the number of heretics
is enormous.
In the city, within an old palace, there is a large vihdra
about 60 feet high; in it is a figure of Buddha carved out
of sandal-wood, above which is a stone canopy. It is the
work of the king U-to-yen-na (Udayana). By its spiritual
qualities (0?*, between its spiritual marks) it produces a
divine light, which from time to time shines forth. The
princes of various countries have used their power to carry
off this statue, but although many men have tried, not
all the number could move it. They therefore worship
copies of it,64 and they pretend that the likeness is a true
one, and this is the original of all such figures.
When Tathagata first arrived at complete enlightenment,
he ascended up to heaven to preach the law for the benefit
of his mother, and for three months remained absent.
This king (i.e., Ud&yana), thinking of him with affection,
desired to have an image of his person; therefore he asked
Mudgalyayanaputra, by his spiritual power, to transport
an artist to the heavenly mansions to observe the excel¬
lent marks of Buddha’s body, and carve a sandal-wood
63 This has been identified with 64 A copy of this sandal-wood
Kosambi-nagar, an old village on figure was broughtfronara temple near
the Jumna, about thirty miles from Pekin, and is referred to in Beal’s
Allahabad (Cunningham). Kosambi Buddhist Pilgrims, p. lxxv. A fac-
is mentioned in the Rdmayana. It simile of it is stamped on the cover
is the scene of the drama of Ratna- of that work. The story of Uda-
vali, composed by Bar i a in the court yana, king of Kosambi, is referred
of Srl-Harsha or Siladitya. to by Kalidasa in the Mighaddta.
236 RECORDS OF WESTERN COUNTRIES, [book v.

statue. When Tathagata returned from the heavenly

palace, the carved figure of sandal-wood rose and saluted
the Lord of the World. The Lord then graciously addressed
it and said, “The work expected from you is to toil in the
conversion of heretics,65 and to lead in the way of religion
future ages.”
About 100 paces to the east of the vihara are the signs
of the walking and sitting of the four former Buddhas.
By the side of this, and not far off, is a well used by
Tath&gata, and a bathing-house. The well still has water
in it, but the house has long been destroyed.
Within the city, at the south-east angle of it, is an old
habitation, the ruins of which only exist. This is the
house of Ghoshira (Kun-shi-lo) the nobleman.66 In the
middle is a vihdra of Buddha, and a stdpa containing
hair and nail relics. There are also ruins of Tathagata’s
bathing-house.
Not far to the south-east of the city is an old sangha-
rdma. This was formerly the place where Goshira the
nobleman had a garden. In it is a stdpa built by Asoka-
raja, about 200 feet high; here Tathagata for several years
preached the law. By the side of this stdpa are traces of
the four past Buddhas where they sat down and walked.
Here again is a stdpa containing hair and nail relics of
Tathagata.
To the south-east of the sanghdrama, on the top of a
double-storeyed tower, is an old brick chamber where
Yasubandhu Bodhisattva dwelt. In this chamber he com¬
posed the Vidydmdtrasiddhi &dstra (Wei-chi-luri), intended
to refute the principles of the Little Vehicle and confound
the heietics.
To the east of the sanghardma, and in the middle of an
Amra grove, is an old foundation wall; this was the place
65 “ To teach and convert with lievers ; Julien makes it an inter¬
diligence the unbelieving, to open rogative (ye).
the way for guiding future genera- 66 Asvaghosha alludes to the con-
tions, this is your work.” I take versionof Ghoshira, F'o-sho-lang-tsan-
tlie symbol sie to refer to unbe- king, v. 1710. See also Fa-hien, c.
xxxiv.
book v.] KA USlMBt. 237

where Asahga Bodhisattva composed the sastra called

Kin-yang-shing-kiau.
To the south-west of the city 8 or 9 li is.a stone dwell¬
ing of a venomous Naga. Having subdued this dragon,
Tath&gata left here his shadow; but though this is a tradi¬
tion of the place, there is no vestige of the shadow visible.
By the side of it is a stApa built by A^oka-rfija, about
200 feet high. Near this are marks where Tath&gata
walked to and fro, and also a hair and nail stApa. The
disciples who are afflicted with disease, by praying here
mostly are cured.
The law of Sakya becoming extinct, this will be the
very last country in which it will survive ; therefore from
the highest to the lowest all who enter the borders of this
country are deeply affected, even to tears, ere they return.
To the north-east of the Naga dwelling is a great forest,
after going about 700 li through which, we cross the Ganges,
and going northward we arrive at the town of Kia-shi-po-
lo (Kasapura).67 This town is about 10 li in circuit; the
inhabitants are rich and well-to-do (happy).
By the side of the city is an old sahghdrdma, of which
the foundation walls alone exist. This was where Dhar-
mapala68 Bodhisattva refuted the arguments of the heretics.
A former king of this country, being partial to the teaching
of heresy, wished to overthrow the law of Buddha, whilst
he showed the greatest respect to the unbelievers. One
day he summoned from among the heretics a master of
sdstras, extremely learned and of superior talents, who
clearly understood the abstruse doctrines (of religion). He
had composed a work of heresy in a thousand slokas, con¬
sisting of thirty-two thousand words. In this work he
contradicted and slandered the law of Buddha, and repre¬
sented his own school as orthodox. Whereupon- (the king)

67 This place has been identified 68 In Chinese JJ-fd; for soma

with the old town of Sultanpur on notices of Dharmapdla see Wong
the Gomati river. The Hindu name PAh, § 191 ; in J. R. As. Soc., vol.
of this town was Kusabhavanapura, xx. ; Eitel, Handbook sub voc., and
or simply Kusapura (Cunningham). B. Nanjio, Catalogue, col. 373.
238 RECORDS OF WESTERN COUNTRIES, [book v

convoked the body of the (Buddhist) priests, and ordered

them to discuss the question under dispute, adding that if
the heretics were victorious he would destroy the law of
Buddha, but that if the priests did not suffer defeat he
would cut out his tongue as proof of the acknowledgment
of his fault.69 At this time the company of the priests
being afraid they would be defeated, assembled for con¬
sultation, and said, “ The sun of wisdom having set, the
bridge of the law70 is about to fall. The king is partial to
the heretics; how can we hope to prevail against them ?
Things have arrived at a difficult point; is there any
expedient to be found in the circumstances, as a way of
escape ? ” The assembly remained silent, and no one
stood up to suggest any plan.
Dharmapiila Bodhisattva, although young in years, had
acquired a wide renown for penetration and wisdom, and
the reputation of his noble character was far spread. He
was now in the assembly, and standing up, with encour¬
aging words addressed them thus: “ Ignorant though I
am, yet I request permission to say a few words. Verily
I am ready to answer immediately to the king’s summons.
If by my lofty argument (discourse) I obtain the victory,
this will prove spiritual protection; but if I fail in the
subtle part of the argument, this will be attributable to my
youth. In either case there will be an escape, so that the
law and the priesthood will suffer no loss.” They said,
“We agree to your proposition,” and they voted that he
should respond to the king’s summons. Forthwith he
ascended the pulpit.
Then the heretical teacher began to lay down his cap¬
tious principles, and to maintain or oppose the sense of
the words and arguments used. At last, having fully

(i9 This refers to the dream of 70 It would seem from the context
king Ajatasatru, for which see Wong that it was the heretical teacher
Puli, % 178. This section of Wong who asked the king to call the assem-
Pilh shows that the great Kasyapa bly, and that if he was defeated he
is supposed by Buddhists still to be said he would cut out his own
within the Cock's-Foot Mountain tongue,
awaiting the coming of Maitreya.
book v.] PI-SO-KIA—ViSAKHA. 339

explained his own position, he waited for the opposite

side to speak.
Dharmapala Bodhisattva, accepting his words, said with
a smile, “ I am conqueror! I will show how he uses false
arguments in advocating his heretical doctrines,1 how his
OO

sentences are confused in urging his false teaching.”

The opponent, with some emotion, said, “ Sir, be not
high-minded! If you can expose my words you will be
the conqueror, but first take my text fairly and explain its
meaning.” Then Dharmapala, with modulated voice, fol¬
lowed the principles of his text (thesis), the words and the
argument, without a mistake or change of expression.
When the heretic had heard the whole, he was ready to
cut out his tongue ; but Dharmapala said, “ It is not by
cutting out your tongue you show repentance. Change
your principles—that is repentance ! ” Immediately he
explained the law for his sake; his heart believed it and
his mind embraced the truth. The king gave up his
heresy and profoundly respected the law of Buddha (the
orthodox law).
By the side of this place is a stupa built by A6oka-
raja; the walls are broken down, but it is yet 200 feet
or so in height. Here Buddha in old days declared the
law for six months; by the side of it are traces where he
walked. There is also a haiir and nail stitpa.
Going north from this 170 or 180 li, we come to the
kingdom ofPi-so-kia (Vriakhti).

Pl-SO-KIA (Vl^AKIIA).
This kingdom 71 is about 4000 li in circuit, and the capital
about 16 li round. The country produces abundance of
cereals, and is rich in flowers and fruits. The climate is
soft and agreeable. The people are pure and honest. They
are very diligent in study, and seek to gain merit (by doing
good) without relaxation. There are 20 sangharamas and
about 3000 priests, who study the Little Vehicle according
71 This country is supposed by keta, the Sa-chi of Fa-hien, which is
Cunningham to be the same as Sa- the same as Ayodhya or Oude.
240 RECORDS OF WESTERN COUNTRIES, [book v.

to the Sammatlya school. There are about fifty Deva

temples and very many heretics.
To the south of the city, on the left of the road, is a
large sanghardvia ; this is where the Arhat Deva^arma
wrote the Shih-shin-lun (Vijndnakdya Sastra), in which he
defends the position that there is no “ I ” as an indi¬
vidual.71 The Arhat Gopa (Kiu-po) composed also in this
place the Shing-Jciaio-iu-shih-lun, in which he defends the
position that there is an “ I ” as an individual.72 These
doctrines excited much controversial discussion. Again,
in this place Dharmapala Bodhisattva during seven days
defeated a hundred doctors belonging to the Little Vehicle.
By the side of the sanghdrama is a stdpa about 200
feet high, which was built by A^oka-raja. Here Tatha-
gata in old days preached during six years, and occupied
himself whilst so doing in guiding and converting men.
By the side of this stilpa is a wonderful tree which is 6 or
7 feet high. Through many years it has remained just the
same, without increase or decrease. Formerly when Ta-
th&gata had cleansed his teeth, he threw away in this
place the small piece of twig he had used. It took root,
and produced the exuberant foliage which remains to
the present time.73 The heretics and Brahmans have fre¬
quently come together and cut it down, but it grows again
as before.
Not far from this spot are traces where the four past
Buddhas sat and walked. There is also a nail and hair
stupa. Sacred buildings here follow one another in suc¬
cession ; the woods, and lakes reflecting their shadows, are
seen everywhere.
Going from this north-east 500 li or so, we come to the
kingdom of Shi-sah-lo-fu-sih-tai (Jirdvasti).

END OF BOOK V.

72 For many arguments on this 73 This tree is also noticed by Fa-

question of “no personal self,” see hian in his account of Sa-chi, and it
the Life of Buddha (Buddhacharita) is this which has led General Cun¬
by Asvaghosha, passim,; also Wong ningham to identify VisakhH with
I’uh, § 190. Saketa or Ayodhya.
 ADDITIONS AND CORRECTIONS

VOL. L

Note I.—There is an important work called the Shih-kia-fang-chi, or

“ An Account of Buddhist Regions,” written by Tao-Siin, who lived
a.d. 595-667, in which the three routes from China to India are
named (part i. fol. 10 b.) The first is to the south-west of Lake
Lop to Tibet and Nepal; the second or middle route is from Shen-
shen or Leu-lan or Na fo-po (Tao-Siin speaks of these as one place)
to Khotan and so on ; the third route is the outward one followed
by Hiuen Tsiang. Tao-Siin, in speaking of the Po-lo-mo-lo Moun¬
tain (vide infra, vol. ii. p. 214), renders it “the black bee Moun¬
tain.” Perhaps the Temple of Boram Deo, “ in a secluded valley at
the foot of the Mekhala Hills, near Kamarda,” is connected with the
worship of Durga under this name (Cunningham, Arch. Surv., voL
xvii. p. iv. >
Page xxxiv.—The custom of putting a sacred object on the head in token
of reverence, is still observed in the Greek Church ; conf. the Liturgy
of St. Chrysostom (Neale’s Greek Liturgies, p. 127) where the sacred
vessel is carried on the head of the deacon.
Page xxxv.—The idea of a square vihara being indestructible would con¬
firm the opinion given (p. 62, vol. i. n. 215) that SvetavAras is the
Tetragonis of Pliny ; the treasure city of Raineses is also described
as “solid upon the earth, like the four pillars of the firmament”
(Funeral Tent of an Egyptian Queen, p. 18).
VOL. 1. Q
242 ADDITIONS AND CORRECTIONS.

Page xl.—The “ yellow spring ” may be compared with the P&li

odakantiko. 't
Page xli.—The “marks and impressions” are probably the wheel marks,
See., on the bottom of a Buddha’s foot; cf. p. 204 infra.
Page xlii. line 9.—The phrase shang-tso refers to the chief of the Sthaviras
or priests.
Page xliii.—The symbol ku which I here (last line) translate by “ ruins,”
is so used throughout Fa-hian ; Huien Tsiang uses the full phrase ku
Ice; cf. K. II. fol. 12, of the Si-yu-ki, also infra, p. 92,
Page li.—The charioteer called Chhandaka is elsewhere called Kan taka
(Chung-hu-mo-ho-ti-king, passim).
Page lxi. line 10.—I have taken the phrase “peh tung hia ” (north, east,
below) to be an error for tung peh hing (going north-east).
Page lxiv. line 10.—The Lokantarika hells are described as being outside
the iron girdle that surrounds a Sakwala.
Page Ixix.—With the “ one-footed men,” compare the Sansc. ekacharands.
Page lxxxi. line 18.—The phrase for “rested” is not to be confined to the
“ summer rest ” of the Buddhists ; it frequently means “ remained at
rest,” or “ in quiet; ” cf. “ the daily use of the Shamans,” p. 15.
Page 25, n. 79.—Bed garments are the badge of those condemned to
death : vide the Ndgdnanda, Boyd’s translation, p. 62. 63, 67.
Page 105, n. 77.—Yasubandhu is sometimes called the twentieth patriarch,
cf. p. 120, n. 2.
Page ) 76, n. 30. —The expression, the “ Mung ” king, is frequently used
by I-tsing. Perhaps he is the same as the Bald-rdi, or the Great
King or Lord Paramount of the Muslims (vide Thomas, The Indian
Balhard, p. 11).
 ■- v.p

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