TEUBNER'S

ORIENTAL SERIES
 TRUBNERS ORIENTAL SERIES
POPULAR RE-ISSUE AT A UNIFORM PRICE
Demy ^vo, dark green cloth, gilt.

Each 7s. 6d. net

ALBERUNI: India. An Account of the Religion,

Philosophy, Literature, Geography, Chronology,
Astronomy, Customs, Laws, and Astrology of India,
about A.D. 1030. By Dr. Edwaed C. Sachau.
BARTH (Dr. A.): The Religions of India.
Authorised Translation by Rev. J. Wood.
BIGANDET (B. P.) Life OP Legend of Gaudama,
:

the Buddha of the Burmese with Annota- ;

tions, theWays to Neibban, and Notice on the

Phongyies or Burmese Monks.
BEAL Life of Hiuen-Tsiang. By the
(Prof. S.):
Shamans HwuiLi and Yen-Tsung. With a
Preface containing an Account of the Works of
I-Tsing.

COWELL (Prof. E. B.): Sapva-Darsana-Sam-

graha ; or, Review Systems of
of the Different
Hindu Philosopliy. By Madhava Acharya.
Translated by Prof. E. B. Co well, M.A., and
Prof. A. E. GOUGH, M.A.

DOWSON (Prof. J.): Classical Dietionapy of

Hindu Mythology and Religion, Geo-
graphy, Histopy, and Literature.
WEBER (Dr. A.) : Histopy of Indian Litepature.
Translated by John Mann, M.A., and Theodore
ZACHARlAE,'^Ph.D. Fourth Edition.
Other Volumes to follow.

LONDON
KEGAN PAUL, TRENCH, TRUBNER & CO. Ltd.
 THE
LIFE OF HIUEN-TSIANa

BY THE

SHAMAN HWUI LI

WITH AN INTRODUCTION CONTAINING- AN ACCOUNT OF

THE WORKS OF I-TSINC

BY

SAMUEL BEAL, B.A., D.C.L.

PROFESSOR OF CHINESE, UNIVERSITY COLLEaE, LONDON
RECTOR OP GREENS NORTON, NORTHAMPTONSHIRE, ETC. ETC.

WITH A PREFACE BY

K CRANMER-BYNG

POPULAR EDITION

LONDON
KEGAN PAUL, TRENCH, TRUBNER & 00. L^b
BROADWAY HOUSE, 68-74 CARTER LANE, E.G.
 New Edition, 1911
Pojpular Re-issue, 1914

The rights of translation and of rejaroduction are reserved

 PREFACE
Oknturies before biography became a business, before the
and forgotten courtesans
peccadilloes of Eoyal mistresses
obtained a "market value/' the writing of the Master's
lifeby some cherished disciple was both an act of love
and piety in the Par East. The very footprints of the
famous dead became luminous, and their shadows shone
in dark caves that once withheld them from the wDrld.
Memory looking back viewed them through a golden
haze they were merged at last in ancient sunlight; they
;

were shafts of God rayed in the tangled forests of time.

In this spirit, then, the man of compassionate feeling
(such is the rendering of the Sanscrit Shama), the Shaman
Hwui~li, took up his tablets and wrote the
Hiuen- life of

Tsiang. The Master had already written his immortal

Si-yu-hi or Eecord of Western Oonntries, yet the sixteen
years of that wonderful quest in far-off India, of cities
seen and shrines visited, of strange peoples and stranger
customs, cannot be crowded into one brief record. And
so we watch the patient disciple waiting on those intervals
of leisurewhen the task of translation from Sanscrit into
Chinese is laid aside, when the long routine of a Buddhist
day is ended, waiting for the impressions of a wandering
soul in the birthland of its faith. The Life is supplement
to the Eecord. What is obscure or half told in the one
is made clear in the other.
Hwui-li begins in the true Chinese manner with a
grand pedigree of his hero, tracing his descent from the
Emperor Hwang Ti, the mythical Heavenly Emperor.
vl PREFACE
This zeal for following the remotest ancestors over the
borders of history into the regions of fable may be largely
ascribed to a very human desire to connect the stream of
life with its divine source. We are chiefly concerned to
know that he came of a family which had already given
notable men to the State, and was launched **in the
troublous whirl of birth and death " but a little distance
from the town of Kou-Shih, in the province of Honan, in
the year 6oo A.D. Here and there biography leaves us a
glimpse of his outward appearance as boy and man. We
are told that **at his opening life he was rosy as the
evening vapours and round as the rising moon. As a
boy he was sweet as the odour of cinnamon or the vanilla
tree." A soberer style does justice to his prime, and again
he comes before us, " a tall handsome man with beauti-
ful eyes and a good complexion. He had a serious but
benevolent expression and a sedate, rather stately manner."
The call of the West came early to Hiuen-Tsiang. From
a child he had easily outstripped his fellows in the pur-
suit of knowledge, and with the passing of the years he
stepped beyond the narrow limits of Chinese Buddhism
and found the deserts of Turkestan between him and the
land of his dreams. Imperfect translations from the
Sanscrit, the limited intelligence of the Chinese priest-
hood, the sense of vast truths dimly perceived obscurely
set forth, the leaven of his first Confucian training — all

contributed to the making of a Buddhist pilgrim. The

period of his departure, 629 A.D., was an eventful one for
China. T'ai-Tsung, the most powerful figure of the
brilliantT'ang dynasty, sat on the throne of his father
Kaotsu, the founder of the line. The nomad Tartars, so
long the terror of former dynasties, succumbed to his
military genius, and Kashgaria was made a province of the
Empire. Already the kingdom of Tibet was tottering to its
fall, and Corea was to know the devastation of war within
her boundaries. Ch'ang-an was now the capital, a city of
 PREFACE vii

floating pavilionsand secluded gardens, destined to become

the centre of a literary movement that would leave its
mark for all time. But the days were not yet when the
terraces of Teng-hiang-ting would see the butterflies
alight on the flower-crowned locks of Yang-kuei-fei, or
the green vistas re-echo to the voices of poet and emperor
joined in praise of her. Only two wandering monks
emerge furtively through the outer gates of the city's
triple walls, and one of them looks back for a glimpse of
Oh'ang-an, the last for sixteen eventful years of exile.

Others had crossed the frontier before him, notably

Fa-hian and Sung Yun, others in due course would come
and go, leaving to posterity their impressions of a
changing world, but this man stands alone, a prince of
pilgrims, a very Bayard of Buddhist enthusiasm, fearless
and without reproach. As we read on through the pages
of Hwui-li the fascination of the Master of the Law
becomes clear to us, not suddenly, but with the long,
arduous miles that mark the way to India and the
journey home.
Take the Master's tattered robes, let the winds of Gobi
whistle through your sleeve and cut you to the bone,
mount his rusty red nag and set your face to the West.
"
In the night you will see '*
firelights as many as stars
raised by the demons and goblins ; travelling at dawn
you will behold *' soldiers clad in fur and felt and the
appearance of camels and horsemen and the glittering of
standards and lances; fresh forms and figures changing
into a thousand shapes, sometimes at an immense distance,
then close at hand, then vanished into the void." The
time comes when even the old red steed avails not, the
Great Ice Mountains loom in front of you, and you crawl
like an ant and cling like a fly to the roof of the world.
Then on the topmost summit, still far away from the
—
promised land, you realise two things the littleness of
human life, the greatness of one indomitable soul.
 :

viii PREFACE
But the superman is also very human. With the vast
bulk of his encyclopgedic knowledge he fallson the pre-
tentious monk Mokshagupta, he flattens him and treads a
stately if heavy measure on his prostrate body. And
withal clear-sighted and intolerant of shams, he is still a
child of his age and religion. With childish curiosity he
tempts a bone to foretell the future, and with childish
delight obtains the answer he most desires. In the town
of Hiddha is Buddha's skull bone, one foot long, two
inches round. anyone wishes to know the indications
" If

of his guilt or his religious merit he mixessome powdered

incense into a paste, which he spreads upon a piece of
silken stuff, and tlien presses it on the top of the bone
according to the resulting indications the good fortune
or ill fortune of the man is determined/' Hiuen obtains
the impression of a Bodhi and overjoyed, for, as the
is

guardian Brahman of the bone explains, " it is a sure sign

of your having a portion of true wisdom (Bodhi). ^' At
another time he plays a kind of religious quoits by flinging
garlands of flowers on the sacred image of Buddha, which,
being caught on its hands and arms, show that his desires
will be In simple faith he tells Hwui-li how
fulfilled.

Buddha once cleaned his teeth and flung the fragments

of the wood with which he performed the act on the
ground ; how they took root forthwith, and how a tree
seventy feet high was the consequence. And Hiuen saw
that tree, therefore the story must be true.
But it not with the pardonable superstitions of a
is

human soul of long ago that we need concern ourselves.

The immense latent reserve, the calm strength to persist,
is the appeal. It comes to us with no note of triumph for
the thing accomplished or the obstacle removed, but rather
underlies some simple statement of fact and is summed
up in these few trite words " We advanced guided by :

observing the bones left on the way." The little inci-

dents of life and death are as nothing to one who looks
 PREFACE IX

on all men as ghosts haunted by reality. And so the

Master of the Law resigns himself to the prospect of a
violent end at the hands of the river pirates of the
Ganges, to the miraculous interposition of a timely storm,
with the same serenity with which he meets the long
procession streaming out of N^landa in his honour, with
its two hundred priests and some thousand lay patrons

who surround him to his entry, recounting his praises,

and carrying standards, umbrellas, flowers, and perfumes.
Yet there are moments of sheer delight when scenes
of physical beauty are fair enough to draw even a
Buddhist monk from his philosophic calm, when even
Hiuen-Tsiang must have become lyrical in the presence
of his recording disciple. Who would not be the guest
of the abbot of N&landa monastery with its six wings,
each built by a king, all enclosed in the privacy of
solid brick? "One gate opens into the great college,
from which are separated eight other halls, standing in
the middle (of the monastery). The richly adorned towers,
and the fairy-like turrets, like pointed hilltops, are con-
gregated together. The observatories seem to be lost
in the mists (of the morning), and the upper rooms tower
above the clouds.
"From the windows one may see how the winds and
the clouds produce new forms, and above the soaring
eaves the conjunctions of the sun and moon may be
observed.
" And then we may add how the deep, translucent ponds
bear on their surface the blue lotus intermingled with the
Kanaka flower, of deep red colour, and at intervals the
Amra groves spread over all, their shade.
"All the outside courts, in which are the priests'

chambers, are of four stages. The stages have dragon-

projections and coloured eaves, the pearl-red pillars,
carved and ornamented, the richly adorned balustrades,
and the roofs covered with tiles that reflect the light in
X PREFACE
a thousand shades, these things add to the beauty of the
scene."
Here ten thousand priests sought refuge from the
world of passing phenomena and the lure of the senses.
Wherever our pilgrim goes he finds traces of a worship
far older than Buddhism. He does not tell us so in so
many words, yet underneath the many allusions to Bodhi-
trees and Nagas we may discover the traces of that
primitive tree and serpent worship that still exists in
remote corners of India, as, for instance, among the Naga
tribes of Manipur who worship the python they have
killed. In Hiuen's time every lake and fountain had
its Naga-raja or serpent-king, Buddha himself, as we
learn from both the Si-yu-hi and the Life, spent much
time converting or subduing these ancient gods. There
were Nagas both good and evil. When Buddha first
sought enlightenment he sat for seven days in a state of
contemplation by the waters of a little woodland lake.
Then this good Naga " kept guard over Tathagata with ;

his folds seven times round the body of the Buddha, he

caused many heads to appear, which overshadowed him
as a parasol ; therefore to the east of this lake is the
dwelling of the Naga." In connection with this legend
it is interesting to remember that Vishnu is commonly

represented as reposing in contemplation on the seven-

headed snake. Even after the passing of the Buddha the
Nagas held their local sway, and King Asoka is foiled in

his attempt to destroy the Naga's stiXjpa, for, " having seen
the character of the place, he was filled with fear and
said, 'All these appliances for worship are unlike any-
thing seen by men.' The Naga said, *
If it be so, would
that the king would not attempt to destroy the stiXpa !
'

The king, seeing that he could not measure his power

with that of the Naga, did not attempt to open the st'&'pa
(to take out the relics)." In many instances we find the
serpent gods not merely in full possession of their ancient
 PREFACE XI

haunts, but actually posing as the allies and champions of

the new and its founder. In the Si-yvr-Jd we are
faith
told that "by the side of a pool where Tath§.gata washed
his garments is a great square stone on which are yet to
be seen the trace-marks of his robe. ... The faithful
and pure frequently come to make their offerings here
but when the heretics and men of evil mind speak lightly
of or insult the stone, the dragon-king (Naga-rSja)
inhabiting the pool causes the winds to rise and rain
to fall."
The connection between Buddhism and tree- worship is
even closer still. The figure of the Master is for ever
reclining under the B6dhi-tree beneath whose shade he
dreamed that he had "the earth for his bed, the Hima-
layas for his pillow, while his leftarm reached to the
Eastern Ocean, his right to the Western Ocean, and his
feet to the great South Sea." This B6dhi-tree is the
Mens Religiosa or peepul tree, and is also known as
Karasvit or the tree of wisdom and knowledge. The
leaves are heart-shaped, slender and pointed, and con-
stantly quivering. In the Si-yu-hi it is stated of a
certain Bodhi-tree that although the leaves wither not
either in winter or summer, but remain shining and
glistening throughout the year, yet "at every succes-
Buddhas) the leaves wither and
sive NiTvdna-Adi,j (of the
fall, and then in a moment revive as before." The
Buddha sat for seven days contemplating this tree ; "he
did not remove his gaze from ifc during this period,
desiring thereby to indicate his grateful feelings towards
the tree by so looking atit with fixed eyes." Hiuen-
Tsiang himself and his companions contributed to the
universal adoration of the tree, for, as that impeccable
Buddhist the Shaman Hwui-li rather baldly states,
"they paid worship to the Bodhi-tree."
How did Buddhism come to be connected in any way
with tree and serpent worship ? The answer is, through
xii PREFACE
its connection with Bralimanism. As Buddhism was
Brahmanism reformed, so Brahmanism in its turn was
the progressive stage of tree and serpent worship. Siva
the destroyer is also Nag Bhushan, he who wears snakes
*'

as his ornaments." Among the lower classes in many

districts the worship of the serpent frequently supplants
or is indistinguishable from the worship of Siva. In
the Panma Purana, the Bodhi-tree is the tree aspect
of Vishnu, the Indian fig-tree of Pudra, and the Palasa
tree of Brahma. Again, Vishnu is also Hari the Preserver
—Hari who sleeps upon a coiled serpent canopied by its
many heads. The Laws of Manu lay down the worship
to be offered both to the water-gods (Nagas) and the
tree spirits :
— '' Having thus, with jQxed attention, offered
clarified butter in all quarters ... let hira offer his
gifts toanimated creatures, saying, I salute the Maruts
or Winds, let him throw dressed rice near the door,
saying, I salute the water-gods in water; and on his
pestle and mortar, saying, I salute the gods of large
trees"
The tree and the serpent coiled at its roots are the
two essential symbols of primitive religion, whether the
tree is the peepul and the serpent a Naga-raja, or the
serpent be the Tiamat of the Babylonians and the tree
the date-palm. There are the serpent-guarded fruits
of the Hesperides ; there is the serpent beneath the tree
of knowledge in the garden, or rather grove, of Eden;
there is Yggdrasill, the sacred ash tree of Norse myth-
ology, with Nidhogg the great serpent winding round its
roots. The first mysteries of religion were celebrated in
groves, as those of Asher and Baal and the groves of the
early Eomans.
Serpent-worship has universally been the symbol-
worship of the human desire for life, the consequent
reproduction of the species, and hence the immortality
of the race. To-day the barren women of Bengal pay
 PREFACE xiii

reverence to the person of the Naga mendicant.

But
the worship of trees takes from the emotions of
its rise

primseval man, inspired in the forest. Fear and awe

and the passions all dwelt in its shade. The first god
of man emerging from the animal is Pan, and his the
woodnote that, calling through the sacred grove, causes
the new-found conscience to start and the guilty to
hide their shame.
But in pointing out the survivals of ancient faith so
by Hiuen-Tsiang, I have intended no
naiLvely testified to
disparagement to the gentle, compassionate Master of the
Eastern World. Buddha could not have planted any tree
that the jungles of India would not have swiftly strangled
in one tropic night. He sought for Brahmanism, that
giant of the grove, the light and air for which it pined, he
cleared the creepers that would have closed it in, he cut
away the dead and dying branch and gave the tree of
ancient faith its chance of attainment. And if he left
the old wise Nagas to their woodland lakes, or paid silent
recognition to the spirit of the B6dhi-tree, who shall
blame him? Man the primitive, with his fresh mind
brought to bear upon the mysteries around him, with all
senses alert to catch the rhythmic pulses of life and view
the silent growth that soared beyond him, with his ima-
gination unfettered and his garb of convention as yet
unsewn, was nearer to the great dawn than all the book-
bound philosophers that followed him.
But Hiuen-Tsiang or Yiian Chwang, for such is the
latest rendering of his name in the modern Pekinese, was
born into a world that beheld the tree of Buddhism slowly
dying from the top. He bore witness, if unconsciously, to
a time of transition and a noble faith in decay and the ,

swift, silent growth of jungle mythology around the

crumbling temples of Buddha. His record of these six-
teen years of travel is a priceless one, for through it we
are able to reconstruct the world and ways of Buddhist
 ;

xiv PREFACE
India of the centuries that have passed. Yet far more
priceless still is that record, read between the lines, of a
human soul dauntless in disaster, unmoved in the hour of
triumph, counting the perils of the bone-strewn plain and
the unconquered hills as nothing to the ideal that lay
before him, the life-work, the call of the Holy Himalayas
and the long toil of his closing years. It is difficult to
over-estimate his services to Buddhist literature. He re-
turned to his own country with no than 657 volumes
less
of the sacred books, seventy-four of which he translated
into Chinese, while 150 relics of the Buddha, borne by
twenty horses, formed the spoil reverently gathered from
the many lands we call India.

And so we leave him to his rest upon Mount Sumeru,

where once his venturous soul alighted in the dreams of
youth, with the serpents coiled beneath its base, with its

seven circling hills of gold and the seven seas between,

and the great salt ocean encompassing them all. There,
as Mr. Watters has finely said, " he waits with Maitreya
until in the fulness of time the latter comes into this
world. With him Yuan-chuang hoped come back to to
a new life here and to do again the Buddha's work for
the good of others." Till then we leave him to the long
interval of bliss transcending all planes of human ecstasy,

" Around his dreams the dead leaves fall

Calm as the starred chrysanthemum
He notes the season glories come,
And reads the hooks that never pall."
L. CKANMER-BYNG.
May i6th, 191 1.
 CONTENTS.

[For a detailed Index of Proper Names the reader is o^eferred to the Second
Volume of the " Records of the Western 'World.'^'\

BOOK I.

Begins with the {birth of Hiuen-Tsiang) im, Kow-shif and ends with the
account of his arrival at Kau- Chang,

Birth and parentage of Hiuen-Tsiang —

Family of Hiuen-Tsiang Resides —
at — —
Loyang Admitted as a recluse Removes to Shing-Tu Famine —
—
and riot in the Empire Leaves Shing-Tu Passes the gorges —
—
Resolves to travel to the West His mother's dream Starts on his —
— —
journey Liang- Chow Assisted by the governor of Kwa-Ohow
— —
Dream of Dharma, a priest Engages a guide Arrives at the Yuh-
men —Traverses the desert — Illusions of the desert — Reaches
barrier
the watch-tower —The fourth watch-tower — Loses the track
first

Exhausted by —Advances towards I-gu—Arrives at I-gu — The

thirst
king exhorts him to remain —Refuses to remain —The king uses
threats —^The king persists in his — The king relents—The
efforts

king's presents —Hiuen-Tsiang's acknowledgments — Hiuen-Tsiang's

letter— Hiuen-Tsiang's further acknowledgments —His departure to
the West ••.....•«• Pp. 1-34

BOOK 11.

Commencing with O-ki-nii and endvng with Kie-jo-hio-she {Kana/uj).

Arrives at 0-ki-ni — Crosses the Silver Mountain —Arrives at K'ui-chi

—
Departs for the Temple of 0-she-li-ni Discussion with Mokshagupta
— — —
He encounters Turkish robbers The Muzart Pass Meets Yeh-hu,
theKhan of the Turks —Reception by the Khan—Receives from the
Khan a set of vestments — Arrives at Ping-yu—The worship of the
 —

CONTENTS.
Turks —
Receives many Turks into the priesthood Intrigues at —
—
Kunduz Sramana named Dharmasinha The Navasangharama —
—
The two Sttipas at Po-li Jumadha and Juzgana Enters the great —
Snowy Mountains — Passes the Snowy Mountains Arrives at Bd- —
—
miy^n Relics of Sanakavasa The Temple of Sha-lo-kia — The con-
—
—
cealed treasure — Finds the treasure ^Arrives at Lamghan History —
of Dipafikara Buddha —
Relics at Hidda The cave of Nagaraja—
— —
Oop^a The Gave of the Shadow Beholds the Shadow Sttipa built —
by Kanishka —^A statue of white —Arrives at
stone the town of
—
Utakhanda Enters the country of U-chang-na — The river Subha-
—
v^stu The fountain of Apalala —The wooden statue of Maitreya
Bodhisattva—Bodhisattva born as —
Chandraprabha Temple of XJ-sse-
kia-lo (Hushkara)—Arrives at the capital of Kasmir- Explains various
S^stras —The Council of Kanishka — S^stras engraved on copper
Attacked by brigands —The forest of amra trees — Arrives at the
kingdom of Tcheka — Converts the heretics — Resides in the convent
of Tu-she-sa-na —Reaches Mathura— The River Ganges — The San-
gharama of Gunaprabha — Sanghabhadra composes the Kosha-Karika
S§,stra— The ladders of Kapitha — Arrives at Kie-jo-kio-she-kwo
(Kanaij) — Saladitya Harshavardhana — Resides at the Bhadra
Vih^ra Pp. 35-84

BOOK III.

Asangha's ascent to heaven — His brother Vasubandhu—Attacked by

brigands —Prepared as a — His miraculous escape — Conver-
sacrifice
sion the brigands —The
of Great Beneficence — Buddha's ascent
field of

into heaven —Arrives at the kingdom ^r^vastl— Sacred spots at

of
Sr^vasti— The Vih&ra Sanghdr^ma— Kapilavastu—The Nc^ga tank
—Kusinagara—The " Stag-desert " — Sacred spots at Banaras —Ar-
rives at the kingdom Ohen-chu (Ghazipur) —Pataliputtra Pura
of
The stone upon which Buddha stood after leaving V4isall—The Bod-
himanda—The B6dhi-tree— Enters Nalanda— Salutes Ching-fa-tsong
(Silabadra) — Pays worship to Maitreya B6dhisattva — Provisions
at Nalanda — The Nalanda monastery—Structure of Nalanda—The
Sanghdr&mas India — Srigupta—Bamboo garden
of Karanda—The of
first convocation — Ananda repeats the —Bimbasara's decree
Sfitras
— Jydtishka, the nobleman —The Hamsa convent —The image Ava- of
16kitMvara — Origin Indian
of —Vy^karanam
letters — San- treatises
skrit grammar —The Subanta "sound (endings") — Arrives at the
Kapotika convent — Offers flowers and vows to the figure Avalo- of

kitesvara —Buildings at Hiranya Pp. 85-127

 CONTENTS.

BOOK IV.

Arrives at OhampS, —The fairy fruit —Karnasuvarna— Arrives at Sama-

tata — Green —
Buddha Simhala — Tooth of Buddha
jade figure of
—
Deva Bodhisattva The kingdom of Dhanakataka Bhavaviveka —
—
Birthplace of Dharmap^la Bddhisattva Priests from Ceylon The —
—
Chandaneva tree— The Lion-king Death of the Lion-king The —
— —
Western women Padmaraga jewel Lankagiri—-Arrives at Maha-
rashtra —Maharashtra—King SilS,ditya of Ujjain arrives at Vallabhi
—The country of — Arrives at Sindh — TJ-ga-tsun (The Sun-
Po-la-sse
god) — The Kshattriya Jayasena — The dream of Hiuen-Tsiang — The
Sarira miracle — Composes a S^stra called Hwui-Tsung — The Sky-
flower doctrine — Letter sent to Stlabhadra — The Lokatiya dis-
putant — The heretics called Sankhyas and others — The Sankhya
system —The heretics are overcome — Kumara-raja Pp. 128-165 .

BOOK Y.

Nirgrantha skilled in divination —The resolve to return —Silabhadra

approves —Silabhadra receives the letter —Proceeds to Kumara-raja
—Arrives at Kie-shu-ho-ki-lo— Siladitya-raja, and the king Ts'in of
Interview with Siladitya — Sammatiya-school doctrine — Ceremonial
at meeting-place —An offering Buddha — The challenge
to Hiuen- of
Tsiang— The tooth of Buddha — The sick elephant — Conclusion of

the Assembly —Arrives at the kingdom Po-lo-ye-kia— The Arena

of
of Charity— Bestowal —He delays his return —Takes his
of gifts

departure —Arrives at — Crosses the Indus—The king of

Pi-lo-na-na
Kapisa proceeds homewards —Arrives at Kunduz — Habits of the
people Hi -mo-ta-lo— Reaches Sambhi — The Central Lake — Kuma-
of

ralabdha — Meets with robbers — The entranced Arhat—Kustana — The

country of Kashgar — of Buddha-r- Arrives at Khotan —The
^^Figure
Arhat from Kai^mir— The Sangharama — Memorial for books
first

Letter sent to Ko-chang— Receives letters of instructions —The

Takla Makdn desert— Sends letter to the Emperor . Pp. 166-212

CONCLTJSIOIT.
Arrives at the capital —Begins to translate the Sanscrit books he had
brought— Resides at a temple called Si-ming —Death of the pilgrim
— Is buried in the Western capital —His remains afterwards
removed Pp. 213-218
 HISTOEY
OP THE

EAELY LIFE OF HIUEN-TSIANG.

INTEODUCTIOK
I. The present volume is intended to supplement the
"History of the Travels of Hiuen-Tsiang " {Si-yu-hi)^
already published by Messrs. Trtibner in two volumes,
and entitled '' Buddhist Eecords of the Western World."
The original from which the translation is made is
styled "History of the Master of the Law of the three
Pitakas of the Great Loving-Kindness Temple," It was
*
'

written, probably in five chapters, in the first instance

by Hwui-li, one of Hiuen-Tsiang's disciples, and afterwards
enlarged and completed in ten chapters by Yen-thsong,
another of his followers.^ Yen-thsong was selected by
the disciples of Hwui-li to re-arrange and correct the
leaves which their master had written and hidden in a
cave. He added an introduction and five supplementary
chapters. The five chapters added by Yen-thsong are
probably those which follow the account of Hiuen-Tsiang's
return from India, and relate to his work of translation in
China. I have not thought it necessary to reproduce

i Julien^ Preface to the Life of Hiouen-Tsiang, p. Ixxix,

XX INTRODUCTION.
this part of the original ; my object has been simply to
complete the "Eecords" already published relating to
India.
2. It will be found that Hwui-li's history often explains
or elucidates the travels of Hiuen-Tsiang. Yen-thsong
evidently consulted other texts or authorities. This is

especially the case in reference to the history of the

Temple of !N^landa, in the third chapter of the book, com-
pared with the ninth book of the " Kecords." ^
3. I may also notice the interesting statement found in
the fourth book, referring to King Sadvaha (So-fo-po-ho),
and the rock temple he excavated for NS^g^rjuna.^
N§.g§;rjuna is now believed to have flourished as late as
100 years after Kanishka,^ i.e., towards the end of the
second century A.D. This would also be the date of
Sadvaha. Who this king was is not certain. He is said
to have reigned over Shing-tu, which may simply mean
India. He was surnamed Shi-yen-to-Jcia (Sindhuka?).
He probably had resided on the Indus, and by conquest
had got possession of the Southern K6sala. Was he a
Pallava ? and was Alamana, where Nag^rjuna knew him,
the same as Aramana on the Coromandel Coast, between
Chola and Kalinga ? ^ Be that as it may, we know^ that
]S[§>g§.rjuna was so closely acquainted with the king that

1 With respect to Tath^gata-K^ja, 2 j think it is ahundantly clear

e.g.i^he phrase used in the original from the evidence of Chinese tradi-
does not mean ^'
/lis S07?," but "Ms tions that the Patriarch N^^rjuna
direct descendant," and this goes far and the Bhikshu N^gasena (who dis-
to reconcile this account with that puted with Menander) are distinct
found in the Si-yu-Jci. persons. The first (as I have shown
Again, with reference to the remark in some papers written for the In-
of Hwui-li found on page 112 infra, dian Antiquary) was an innovator,
that the N&landa monastery was and more or less given to magical
founded 700 years before the time practices the latter was a learned
;

of Hiuen-Tsiang, this, as I have ob- Bhikshu engrossed in metaphysical

served the note), clears up the date
(in studies.
of iSakr^ditya, who is described as a ^q gays Taou-Siin in his history
^

former king of the country, living of theS^kya family,

after the NirvA,na of Buddha the ; ^ For some remarks on this point,
expression "not long after," found in vide Indian Antiquary, May 1888,
the Si-yu-Jd, must be accepted loosely, p. 126, c. i. Cf, also Schiefner's
The foundation of the convent would Taranatha, p. 303.
be about 80 B.o,
 INTRODUCTION. xxi

he sent him a friendly letter exhorting him to morality of

life and religious conduct. The iviiig in return prepared
the cave-dwelling for him of which we have the history in
the tenth book of the " Eecords.'* This cave-dwelling was
hewn in a mountain called Po4o-mo-lo-hi4i, i.e., Bhra-
mar^iri, the mountain of the BlacJc hee (Durg^).^
Dr. Burgess has identified this mountain with the cele-
brated Sri Sailas, bordering on the river Kistna, called by
Schiefner Qri-Parvata. Doubtless it is the same as that
described by Ta-hian in the 35th chapter of his travels.
He calls it the Po-lo-yue Temple, which he explains as
" the Pigeon " (Fdrdvat) monastery. But a more probable
restoration of the Chinese symbols would be the Farvati,
or the Farvata, monastery. The symbol yue in Chinese
Buddhist translations is equivalent to va (or vat).^
We may theref5re assume that the Fo-lo-yue monastery
of Fa-hian was the DurgS, monastery of Hiuen-Tsiang,
otherwise called ^ri-parvata. This supposition is con-
firmed by the actual history of the place; for Hiuen-
Tsiang tells us that after the Buddhists had established
themselves in the monastery, the Brahmans by a stratagem
took possession of it. Doubtless, when in possession, they
would give it a distinctive name acceptable to themselves
hence the terms Bhramar^ or Bhramar^mba.
4. With respect to Fa-hian's restoration of Fo-lo-yue to

1 M.. Julien restores these symbols speaks of the Brack-bee Mountain,

to Baramoulagiri, and accex^s the in- using the symbol "fung," "a bee,"
terpretation given by Hiuen-Tsiang, for "fung," "apeak."
viz., "the black peak." Before I 2 Thus in Fa-hian's account of the
had been able to consult any parallel five-yearly religiousassembly{Pa77c/ia-
record I was satisfied that this re- vassa-parishad), the Chinese symbols
storation was wrong, and in a paper are pan-cha-yue-sse (Moui), where yue
read before the Royal Asiatic Society, evidently corresponds to va. Again,
J. B. A. S., vol. XV. part 3, I ven- throughout Taou-Siin's work on the
tured to assert that the Chinese char- history of the S^kyas, the symbols
acter "fung," "apeak," was a mis- for Chakkavat are cha-ka-yue, where
take for "fung," "abee," and that the again yue is equivalent to vat. And
name of the hill was Bhramar^giri, so again, when Taou-Siin describes the
i.e., the hill of the "Black -bee" or of inhabitants of Vais^li in the time of
Durg^. I was gratified some months Buddha, he always calls them yue-
afterwards to find in Taou-Siin a com- chi, i.e., Vajjis or Vatis (the symbol
plete confirmation of my opinion, as chi is used for ti, as'in Kiu-chi for
he in his account of this district Koti).
xxii INTRODUCTION.
Par§,vata, " a pigeon," there need be no difficulty. It may
have been called the Pigeon monastery " in pre-Brahman
"

times. The highest storey was probably decorated with

pigeon-emblems/ or, like the top beams of the gateways
at Sanchi, adorned with the trisul emblem. This emblem,
in all probability, originally denoted the three rays of the
rising sun.^ These three rays, by the addition of a simple
stroke at the base, were converted into a representation of a
descending pigeon or dove. This would be sufficient to
account for the name the Pigeon monastery. But there
isno need to press this matter ; for whether the symbol
yue be equal to va or vat, in this particular case, there
can be no doubt as to its true restoration.
5. This remark leads me to allude briefly to the people
named Yue-chi or Yue-ti in Chinese Buddhist litera-

ture. There is frequent mention made of the Yue-chi

in Chinese books "previous to the Turushka invasion of
North-West India, by the predecessors of Kanishka. The
inhabitants of Vaisalt are, e.g., in Buddha's lifetime, called
Yue-chi.^
These people we know were Vajjis or Vatis ; * they are
represented as a proud and arrogant race, and remarkable
for personal display and the equipment of their chariots.^
I should argue then that as the Amardi are called
Mardi, and the Aparni are called Parni, so the Vatis were
the same as the Avatis. But in the Scythic portion of
the Behistun inscription we have distinct mention of the
Afartis or Avartis as the people who inhabited the high
lands bordering on Media and the south shores of the
Caspian. Were the Vajjis or Vatis, then, a people allied to

1 I cannot suppose that he meant 3 Yiz., in many passages in the

to say that the different storeys were works of Sang-yui and Taou-Siin.
constructed in the sAope of the animals * The symbol chi is convertible
denoted, but that they "v^ere decorated with ti (as before noticed).
by emblems of these animals. ^ I have called attention to the
2 Of. the figure of Mithra in Dr. equipment, &c., of the Lidchavis in
Bruce's Itinerarium Septentrional e, Sacred Books of the East, -p.
vol. xix..
and also "Abstract of Four Lectures," 257, n. 2.
p. 159,
 INTROD UCTION, xxiii

these Medes or Scyths, who at an early date had invaded

India ? The question at any rate is worth considera-
tion.^
6. Arising from this is a still more interesting inquiry,
although perhaps more speculative, touching the origin
of the name "Licchavis/' given to the inhabitants of
Vai^^ll. Mr. Hodgson speaks of these people as Scy ths ^ ;

and if we remember that the Vajjians, otherwise Licchavis,

were a foreign people, and throughout their history re-
garded as imbelievers, having chaityas consecrated to
Yakshas, &c., it will not be unreasonable to derive their
name from the Scythic race known as Kavis or Kahis,
by whose aid Feridun was placed on the throne of Persia.^
These Kamsor Kalis were unbelievers,^ and their black-
smith's which was adopted by the Persians as their
flag,^

national banner, was finally taken and perhaps destroyed by

the Arabs, Is the flag (Plate xxviii. fig. i, Tree and SeT;pent
Worship) this flag of the Kavis ? There
is another scene

in which a similar flag may be observed (surmounted, as

the former, by a trisul), I mean in Plate xxxviii. If this
Plate represents the siege of Ku^inagara by the Vajjis,
to recover a portion of the relics of Buddha, then the
procession on the which the relic-casket is carried
left, in
off in triumph, accompanied by the flag, is probably in-
tended to represent the Vajjians proceeding to Vai^^lt for
the purpose of enshrining the relics, as already noticed
and represented in Plate xxviii.
7. But again, the followers of the Turushka invaders

under Kanishka and his predecessors were deeply im-

bued with Zoroastrian conceptions, as is evident from their
coins,^ and these too were Yue-chi or Vatis. They must
have derived their Zoroastrian proclivities from residence
j^
In confirmation, I would again s of. Sir H. Rawlinson, J. E. A. S.
refer to the testimony of the sculp- xv. p. 258.
tures at Sanchi; vide my short and * "Blind heretics;" vide Zenda-
uncorrected paper, J. R. A. S. Jan- , vesta by Darmesteter and Mills, pass.
uary 1882. 5 Derefsh-i-Kavani.
2 Collected Essays, Triibner's edi- ^ yidg paper by M. Aurel Stein,
tion, p. 17. Ind. Antiq., April 1888.
 ;

xxiv INTRODUCTION.
among, or connection with, people professing this religion
and so again we argue that these Yue-chi or Kushans ^
were a Northern people from the borders of the Caspian.
The entire argument appears to be confirmed by the fact
that Hiuen-Tsiang ^ places a district called Vati in this
very neighbourhood, where also dwelt the Mardi, a term
equivalent to Afarti or Avati, as already shown by
ISTorris.

8. This leads me to observe, lastly, that the plates in

" Tree and Serpent Worship," in which N&gas and their
female attendants are represented as worshipping the vari-
ous thrones or seats on which was supposed to reside the
spiritual presence of Buddha, do in fact denote the effect
of the preaching of the Master on these emigrant Medes
or Afartis. The Medes, as is well known, were called
Mars, ie.j Snakes; and in the Vendidad, Ajis Dahaka,
*'
the biting snake," is the personification of Media. When,
therefore, Buddha converted the people of Vai^ali and the
Mallas of Ku^inagara (who were Kushans),^ the success
of his teaching was denoted in these sculptures by repre-
senting the !N"^gas (remarkable for their beauty, as were
the Medes) in the act of paying worship before him, as
he was supposed to be spiritually present on the seats
or thrones in places he had occupied during his career
in the world.
It will be sufficient for my purpose if these remarks
lead to a consideration of the point as to the probability
of an early migration (or, perhaps, dejportation) of a nor-
thern people allied to the Medes into India, who made
Vai^alt their capital.
9. There is an interesting point to be noticed respect-
ing the council of Patna under Asoka. On page 102 of

1 The Kushans are constantly men- caUed in Chinese Lih-sse, i.e., Strong-
tioned by Ferdusi as the aboriginal lords. But does the symbol lih cor-
race of Media. J. K, A. S., xv. ^. 205 ;
respond with the Accadian lik or lig,
vide p. 46, infra, n. 5. a lion? In this case we should gather
2 Records, vol. i. p. 35. that the Licchavis were lik + Kavis,
5 It is curious that the Mallas are i.e., powerful, or lion, Kavis.
 INTRODUCTION, xxv

the translation following, it will be observed that A^&ka

is said to have convened looo priests in the Kukkut-
S,rama, i,e,, the " Garden of the cock." By comparing this
passage with Dipavaihsa, vii. 57, 58, 59, it will be plain
that this convent is the same as the AsokS-rama, and that
the allusion in my text is to the third council at Patna.^
But it appears from the corresponding account in the
Si-yu-hi^ that the members of this council were all

Sthaviras or Theras, and therefore that it did not include

any members of the other schools. We may hence
understand why this council takes such a leading place
in the records of the Ceylonese Buddhist Church, but is

almost entirely ignored in the Northern books.

II. I come now to notice very briefly the records left

us by I-tsing respecting other pilgrims after Hiuen-Tsiang,
who, leaving China or neighbouring places, visited sacred
spots in India consecrated by association with Buddha's
presence or connected with his history.
I. It will be remembered that Hiuen-Tsiang returned to
China after his sojourn in India in the year 645 A.D., and
that he died in the year 664 a.d. It was just after this
event, viz., in the year 671 or 6j2, that I-tsing, then a
mere stripling, resolved, with thirty-seven other disciples
of Buddha, to visit the Western world to pay reverence
to the sacred vestiges of their religion. Taking ship at
Canton, he found himself deserted by his companions, and
so proceeded alone by what is known as the southern
sea-route to India. This route, as we shall notice here-
after, was by way of Condore ^ to Sribhoja {Falerribang^ in

Records, <fec., vol. ii. p. 96.*

1 as interpreting this language at ^ri-
It is curious to find that the in-
2 bhoja. Wq learn too from other
habitants of the Condore Islands at sources that these Condore negroes
this time were of the Negro type, with were largely used as servants or slaves
thick woolly hair, and that their Ian- at Canton and Southern Oliina about
guage was used in all the neighbouring this time,
districts. I-tsing speaks of himself

* The expression cJiief-priesis, on tbe page referred to, is equal to Sthaviras,

xxvi INTRODUCTION.
Sumatra), and thence to Quedah ; then to Nagapatam and
Ceylon, or by way of Arakan and the coast of Burmah to
Tamralipti {Tatta)^ where stood a famous temple called
VarS-ha {the wild hoar), in which most of the pilgrims
stopped awhile to study Sanskrit. It was in this temple
that I-tsing translated the " friendly letter " which Mg^r-
juna had composed and sent to his patron King Sadvaha.
He dwelt here for three years.
After visiting more than thirty countries, I-tsing re-
turned to Sribhoja, from which place, having accidentally
missed his passage in a homeward-bound ship, he sent one
of his treatises, viz., his "History of the Southern Sea
Religious (Law) Practices," in four chapters, to China {the
inner land), and himself remained for some time longer at
Sribhoja. Finally, he returned to Honan towards the close
of the seventh century A.D. (viz., 693-694 A.D.), bringing
with him nearly 400 distinct volumes of original copies of
the Siitras and the Vinaya and Abhidharma Scriptures.
He translated during the years 700-703 A.D. twenty
volumes, and afterwards in 705 A.D. four other works.
Altogether, between the years 700-712 a.d. he translated
(with others) fifty-six distinct works in 250 chapters. Of
these, the Kau-fd-^kao-sang-chuen (in two parts) is an
account of fifty-six priests or Buddhist converts who
visited India and the neighbourhood from China and
bordering districts during the latter half of the seventh
century A.D. A part of these pilgrims proceeded by
the southern sea-route, and a part across the deserts and
mountains by the northern route to India. With re-

spect to the former, I will call attention to the incident

recorded on p. 188 of the present work, from which we
gather that this route was known and used
any rate at
as early as Hiuen-Tsiang's time. And it would appear
that Bha^^aravarman, the king of Kamarupa, and pro-
bably former kings of that kingdom, had this sea-route
to China under their special protection. In fact, so early
 INTRODUCTION. xxvii

as the time of Fa-hian it appears to have been well

established, as he returned from Ceylon to China by sea.

We learn from I-tsing's account that in his time there was
a flourishing mercantile and religious establishment on
the coast of Sumatra, probably on the site of the present
Palembang (as before suggested), where the merchants
were accustomed to find shelter and ship their spices for
Canton. I have alluded to this point in the Journal
of the Eoyal Asiatic Society, October 1881, and also in
Trtibner's Record ; there is no need therefore to repeat the

arguments in this place. But I will place down here a

briefresume of I-tsing's notices concerning some of these
pilgrims, in the order of his book, referred to above.

Kau-fa-kao-sang-chuen.
{Nanj. Gat. 1491.)

III. The author in the preface having alluded to the

journeys of Fa-hian and Hiuen-Tsiang, who proceeded to
the western countries to procure books and pay reverence
to the sacred relics, passes on to notice the hardships and
dangers of the route, and the difficulty of finding shelter
or entertainment in the different countries visited by their
successors, pilgrims to the same spots, and that in con-
sequence of there being no temples (monasteries) set apart
for Chinese priests. He then goes on to enumerate the
names of the pilgrims referred to in his memoirs.
I. The Shaman Hiuen-Ohnty master of the law, a native

of Sin-chang, in Ta-chau. His Indian name was Prahd-

samati. At a very early age he became a disciple of
Buddha, and when arrived at manhood, he purposed in
his mind to set out to worship the sacred traces of his
religion. Accordingly, in the course of the Ch^ng-Kwan
period (627-650 taking up his residence in the capital,
A.D.),

he first applied himself to the acquisition of the Sanskrit

{Fan) language. Then, staff in hand, travelling westward,
he got beyond Kin-fa, and passing across the desert of
xxviii INTROD UCTION.
drifting sands, he arrived by way of t"he Iron Gates,^
over the Snowy Peak, through Tukh^ra and Tibet into
E"orth India, and finally reached the JS-landhar country,
having narrowly, escaped death at the hands of robbers.
He remained in Jalandhar four years. The king of the
Mung ^ country caused him to be detained, and gave him
all necessary entertainment. Having gained proficiency
in Sanskrit literature, after a little delay, he gradually
went southward and reached the Mahabodhi (convent).
There he remained four years. After this he went on to
N§.landa, where he remained three years. After this he
followed the Ganges' northern course, and received the reli-
gious offerings of the king of the country. He remained
here in the Sin-che and other temples, then, after three
years, he returned to Loyang by way of IsTepal and Tibet,
after a journey of some 10,000 li.
Hiuen-Ohiu after this, in the year 664 A.D., returned to
Ka^mir, where he found an aged Brahman called Loka-
yata, with whom he returned to Loyang. And now
being pressed to set out again, he passed by way of the
piled-up rocks (asmahUta) along the steep and craggy
road that leads across rope-bridges into Tibet. Having
escaped with his from a band of robbers, he arrived
life

at the borders of North India, Here he met with the

Chinese envoy ,^ who accompanied him and Lokayata to
the Mar^th^ country in Western India. Here he met the
Mung king, and, in obedience to his instructioD, remained
there for four years. Proceeding to South India, he
purposed to return to Tangut, taking with him various
sorts of medicines. He reached the Vajrasana, and
passed on to NS^landa, where I-tsing met him. And now,
having fulfilled the purpose of his life, he found the way
through Nepal blocked by Tibetan hordes, and the road
^ VideBuddkistJRecords,kc., -p. 36, have succeeded the last Sil^ditya?
n. 119. Vide Records, p. 176 n,, and p. 242.
2 There is much mention of the ^ This is probably the envoy who

Mung king in I-tsing ; is he the was sent from China, and arrived in
same as the Bala-rai who seems to India after the death of ^iladitya.
 INTRODUCTION. xxix

through Kapi^a in the hands of the Arabs. Then he

returned to the G-rihdraMta peak and the Bamboo garden,
but could find no solution of his doubts; so retiring to
the Amrlvat country in Mid-India, he died there, aged
sixty odd years.^
2. Taou-hiy a doctor of the law, of the district of Lih-
Shing, the department Tsa'i-chau. He was called by
the Sanskrit name Srideva. He went by the northern
route through Tibet towards India, visited the Mah4-
bodhi, and paid respect to the sacred traces, and during
some years dwelt in the N^landa monastery and in the
Kui^i country. The Mung king of AmrS,vat paid him
great respect. Whilst in the I^Manda monastery he
studied books of the Great Vehicle whilst in the Chu-po-
;

pun-na (Ddvavdna) temple (the teinple of the cremation)

he studied the Vinaya pitaka, and practised himself in
the bahdavidyd, a synopsis of which he drew up in the
square and grass characters. Whilst in the Mah^bodhi
temple he engraved one tablet in Chinese, giving an
account of things new and old in China. He also wrote
(copied ?) some four hundred chapters of stoas and ^^s-
tras whilst at N§.landa. I-tsing, although in the west,
did not see him, but whilst dwelling in the AmrS^vat
country, he sickened and died, aged fifty years.
3. Sse-pin, a doctor of the law, a man of Ts'ai-chau,
well versed in the Sanskrit forms of magic incantation.
He accompanied Hiuen-chiu from ISTorth India to Western
India. Arrived at Amarakova
(?), he dwelt in the Eoyal

Temple, where he met with Taou-Hi; they remained here

for one year together, when Sse-pin sickened and died,
aged thirty-five years.
4. Aryavarman, a man of Sin-lo [Oorea), left Chang'an
A.D. 638. He set out with a view to recover the true
teaching and to adore the sacred relics. He dwelt in the
1 Witli respect to the other priests the Am^ravatl country vide Records^
named by I-tsing, we can only here ii. 209, n. 70.
give an abstract of his notices. For
XXX INTRODUCTION.
N§.landa Temple, copying out many Sutras. He had left the
eastern borders of Corea, and now bathed in the Dragon
pool of Mlanda. Here he died, aged seventy odd years.
5. Htvui-nieh, a Corean, set out for India 638 A.D.,
arrived at the NS-landa Temple, and there studied the
sacred books and reverenced the holy traces, I-tsing
found some writing he had left in the temple, where also
he had left his Sanskrit MSS. The priests said he died the
same year, about sixty years of age.
6. Hiuen-Ta'% a doctor of the law, a Corean, called

by the Sanskrit name of Sarvajnanadeva. In the year

Yung-hwei (650 A.D.) he went by the Tibetan road through
Nepal to Mid- India; he there worshipped the relics at the
Bodhi Tree. Afterwards going to the Tukbara country,
he met Taou-hi, with whom he returned to the Ta-hsio
Temple (Mahdhddhi). Afterwards he returned to China,
and was not heard of again.
7. Hiuen-hau, a doctor of the law, a Corean, went with

Hiuen-chiu, in the middle of the CMng-hioan period, to

India, and reaching the Ta-hsio Temple, he died there.
8. Two priests of Corea, names unknown, started from

Chang'an by the southern sea-route and came to Sribhoja.

They died in the country of Po-lu-sse, to the westward
(the western portion of Sumatra).

9. Buddhadharma, a man of To-ho-shi-li {Tushara or

TurhTidra), of great size and strength. He became a priest,
and being of a gentle disposition, he wandered through the
nine provinces of China, and was everywhere received.
Afterwards he went to the west to worsbip the sacred
traces. I-tsing saw him at E'S.landa afterwards he went
;

to the north when about fifty years old.

10. Taou-fang, a doctor of the law, of Ping-chau, went by
way of the Sandy Desert and the Tsih rock to Nepal, and
afterwards came to the Ta-hsio Temple, where he remained
several years ; he then returned to Nepal, where he still is.

11. Taou-sing, a doctor of the law, of Ping-chau, called

 INTRODUCTION. xxxi

in Sanskrit Chandradeva, in the last year of the OMng-

kwan period
(649 went by the Tu-fan (Tibetan)
a.d.)
road to Mid-India he arrived at the Bodhi Temple, where
;

he worshipped the chaityas; afterwards he went to N^landa.

After that, going twelve stages to the eastward, he came
to the King's Tem;ple, where they study only the Little
Vehicle, He remained here many years, learning the
books of the Trijoitaka according to the Hinaylna. Ee-
turning to China through Nepal, he died.
12. Shang-tih, a contemplative priest, of Ping-chau. He
longed for the joys of the Western Paradise, and, with the
view of being born there, he devoted himself to a life of
purity and religion (reciting the name of Buddha), He
vowed to write out the whole of the Prajna-SiXtra, occupy-
ing 10,000 chapters. Desiring to worship the sacred ves-
tiges, and so by this to secure for himself the greater
merit, with a view to a birth in that heaven, he travelled
through the nine provinces {of China), desiring wherever
he went to labour in the conversion of men and to write
the sacred books. Coming to the coast, he embarked in a
ship for Kalinga.^ Thence he proceeded by sea to the
Malaya country, and thence wishing to go to Mid-India, he
embarked in a merchant-ship for that purpose. Being
taken in a storm, the ship began to founder, and the
sailors and merchants were all struggling with one another
to get aboard a little boat that was near. The captain
of the ship being a believer, and anxious to save the
priest, called out to him with a loud voice to come aboard
the boat, but Shang-tih replied, " I will not come save
;

the other people." And so he remained silently absorbed,

as if a brief term of life were agreeable to one possessed
of the heart of B6dhi. Having refused all help, he clasped
his hands in adoration, and looking towards the west, he
repeated the sacred name of Amita, and when the ship
went down these were his last words. He was about fifty
1 The coast of Annam,
xxxii INTRODUCTION,
years of age. He had a follower unknown to me, who
also perished with his master, also calling on the name of
Amita Buddha.
13. Matisimha, a man of the capital, his common name
being Wong-po, This man accompanied the priest Sse-pin,
and arriving at the Middle Land, dwelt in the Sin-cM
Temple. Finding his progress little in the Sanskrit
language, he returned homewards by way of ISTepal, and
died on the way there, set. 40.
14. Yiian-liwui, a doctor of the law, according to report
offspring of the commander-in-chief ISfgan. Leaving North
India, he dwelt in Ka^mir, and took charge of the royal
elephants. The king of this country delighted day by
day in going to the different temples, the Bragon-Lahe
Mountain Temple, the Kung Yang Temple. This is where
the 500 Eahats received charity. Here also the venerable
Madyantika, the disciple of Ananda, converted the Dragon
King. Having remained here some years, he went south-
wards and came to the great Bodhi Temple, where he
worshipped the B&dhi Tree, beheld the Lake of " Mu-chin "
(Muchhalinda), ascended the Vulture Peak, &c. After
this he went back Nepal and died there.
to
15. Again, there was a man who accompanied the envoy
by the northern route to the Baktra country, and lodged
in the N§,va-vihS,ra in Balkh. In this establishment the
principles of the Little Vehicle were taught. Having
become a priest^ he took the name of Chittavarma. Having
received the precepts, he declined to eat the three pure
things, on which the master of the convent said, " TathS.-
gata, our Great Master, permitted five things {as food) ; why
do you object to them ?
" He answered, " All the books
of the Great Vehicle forbid them ; this is what I formerly
practised ; I cannot now bring myself to change." The
superior answered, " I have established a practice here in
agreement with the three sacred collections, and you follow
your own interpretation^ which is contrary to mine. I
 INTROD UCTION. xxxiii

cannot permit this difference of opinion I cease to be your

;

master/' Chittavarma was thus reluctantly obliged to

yield. Then having learned a little Sanskrit, he returned
by the northern route. I know no more about him.
1 6. Again, there were two men who lived in Nepal they ;

were the children of the wet-nurse of the Duke-Prince of

Tibet (Tufan). They both were ordained, but one went
back to lay life. They lived in the Temple of the
Heavenly Kings. They spoke Sanskrit well and under-
stood Sanskrit books.
17. Zung, a doctor of the law I know not whence he
;

came. In the GMng Kioan period (627-650 a.b.) he went

by the northern route to IsTorth India, wishing to visit the
sacred spots. In Mid-India he got a Sanskrit copy of the
Fa-lnoa (Lotus of the Good Law), and having gone to
Gandhara, he died there.
18.Ming-Yuen^ a man of Yih-chau, a doctor of the
law, whose Sanskrit name was Chinta-deva. He em-
barked in a ship of Cochin-China, and came to the Kalinga
country, and thence to Ceylon.
19. I'long^ a priest of Yih-chau, well versed in the
Vinaya Pitaka, and in the interpretation of the Yoga, set
forth from Chang'an with a priest, Chi-ngan, of his own
province, and an eminent man called I-hiuen, and after
travelling through the southern provinces came toMau-
Lui, and there embarked on board a merchant-ship.
Having arrived at Langkia (Kamalanka ?), Chi-ngan died.
I-long, with his other companion, went on to Ceylon,
where they worshipped the Tooth, and having obtained
various books, returned through Western India. It is not
known where he is now residing. He has not been heard
of in Mid-India,
20. I-tsing next refers to a priest of Yih-chau named
Ruining, He left China by sea for the south in the year 665
A.D., and passed three years in the country called Ho-ling.^

1 JCalin^a.
xxxi V INTROD UCTION,
21.The next notice is of tlie life of a priest called
Wan-ki of Kiau-chau, who spent ten years in the Southern
Sea, and was very learned in the language of Kun-lnn
(Condore), and partly acquainted with Sanskrit. He
afterwards retired to a lay life and resided at Shi-lo-foshi

(Sribhoja).
22. Another priest called Mocha-Deva, a Cochin-Chinese,
went to India by the southern sea- route, and having
visited all the countries of that part, arrived at the
Mah§,bodhi Temple, where he adored the sacred relics, and
died 86 1. 24.
23. Kwei-chung (the disciple of Ming-yuen, ISTo. 18),
another priest of Cochin-China, went by the Southern
Sea with his master, Ming-yuen, to Ceylon afterwards in ;

company with him proceeded to the B6dhi Tree, and after-

wards to Eajagriha, and being taken sick in the Bamboo
garden (Veluvana), he died there, aged thirty years.
24. Hwui Yen, a doctor of the law, of Kwai-chau, was
a pupil of Hing-Kung he went to Sirhhala, and remained
;

there. Whether he is dead or alive I know not.

25.Sin-chm, a doctor of the law, his country not
known. His Sanskrit name Charita-varma. Taking the
northern route, he arrived in the Western country, and
after the customary reverence, he lived in the Sin-ch4
Temple. In an upper room of this temple he constructed
a sick chamber, and left it for ever for the use of sick
brothers. He himself died here. Some days before his
death, in the middle of the night, he suddenly exclaimed,
"There is Bodhisattva, with outstretched hand, beckoning
;
me to his lovely abode " and then, closing his hands, with
a long sigh he expired, aet. thirty-five.

26. Ohi Hing, a doctor of the law, of Ngai-Chau, his

Sanskrit name Prajna-Deva, went to the Western region,
and afterwards dwelt in the Sin-cbe Temple, north of the
river Ganges, and died there, aged about fifty years.
27. We next read of a priest of the Mah§,yana school
 INTRODUCTION. xxxv

called Tang, or *Hhe lamp" (dipa), who went with his

parents when young to the land of Dvdrajpati (Sandoway
in Burmah), and there became a priest. He returned with
the Chinese envoy to the capital. Afterwards he went by
the southern sea-route to Ceylon, where he worshipped
the Tooth ; and then proceeding through South India and
crossing into Eastern India, arriving at Tamralij)ti : being
attacked by robbers at the mouth of the river, he barely
escaped with his life ; he resided at Tamralipti for twelve
years, having perfected himself in Sanskrit ; he then pro-
ceeded to NS,landa and Buddha GayS,, then to Vai^ali and
the Ku^i country, and finally died at Ku^inagara, in the
Pari-Mrv§.na Temple.
Sanghavarma, a man of Samarkand, when young
28.
crossed the Sandy Desert and came to China. Afterwards,
in company with the envoy, he came to the Great B6dhi
Temple and the VajrS,sana, where he burnt lamps in
worship for seven days and seven nights continuously.
Moreover, in the B6dhi Hall, under the Tree of A^oka, he
carved a figure of Buddha and of Kwan-tseu-tsai Bodhi-
sattva. He then returned to China. Afterwards, being
sent to Kwai-chau (Cochin-Cliina), there was great scarcity
of food there. He daily distributed food, and was so
afiected by the sorrows of the fatherless and bereaved
orphans, that he was moved to tears as he visited them.
He was on this account named the weeping Bodhisattva,
He died shortly afterwards from infection caught there,
which soon terminated fatally, set. about sixty.
29. Two Kao-chang went to Mid-India, and
priests of
died on the voyage. Their Chinese books are at Sribhoja.
30. Wan-yun, a doctor of the law, of Loyang, travelling
through the southern parts of China, came to Cochin-China,
thence went by ship to Kalinga, where he died.
31. I'hwui, a man of Loyang, of eminent ability, set out

for India to recover some copies of Sanskrit (i^an) books.

He died set. 30.
xxxvi INTROD UCTION,
32.Three priests set out by the northern route for
Udy^na, and also for the place of Buddha's skull-bone.
They are said to have died there,

33. Hwui LuThy a Corean, otherwise called Prajnavarma,

came by sea from his own country to Fuchau, and pro-
ceeded thence to Chang'an. Following after the priest
Hiuen-chiu (No. i, p. xiii.), he reached the West, and
during ten years dwelt in the Amr^vat country and in
the Sin-cM Tem.^lQ (north of the Ganges). Passing through
the eastern frontiers, and thence proceeding northward,
he came to the Tu-ho-lo (TuJchdra) Temple. This temple
was by the Tukh^ra people for their own
originally built
priests. The establishment is called Gandhdrasanda, To
the west is the Kapi^a Temple. The priests of this estab-
lishment study the Little Vehicle. Priests from the north
also dwell here. The temple is called Gunacharita,
Two stages to the east of the Mahdhhddi ^ is a temple
called Kiu-lu-kia.^ It was built long ago by a king of the
Kiu-lu-ka country, a southern kingdom (KuruJcshetra?).
Although poor, this establishment is strict in its teach-
ing. Recently, a king called Sun-Army {Adityasena),
builtby the side of the old temple another, which is
now newly finished. Priests from the south occupy this
temple.
About forty stages east of this, following the course of
the Ganges, is the Deer Temple, and not far from this is a
ruined establishment, with only its foundations remaining,
called the Tchina (or China) Temple. Tradition says that
formerly a Mahfi,r^ja called Srigupta built this temple for
the use of Chinese priests. He was prompted to do so by
the arrival of about twenty priests of that country who
had travelled from Sz*chuen to the Mah^bhSdi Temple to
pay their worship. Being impressed by their pious de-

1 It is doubtful whether the Mah^- 2 This may be restored to Kuruka,

bh6di named here does not refer and may possibly refer to the Kuru
to the Tu-ho-lo Temple mentioned country,
above.
 INTRODUCTION. xxxvii

meanour, he gave them the land and the revenues of about

twenty villages as an endowment. This occurred some
500 years ago. The land has now reverted to the king of
Eastern India, whose name is Devavarma, but he is said
to be willing to give back the temple-land and the endow-
ment in case any priests come from China. The Maha-
bhodi Temple, near the Diamond Throne (i.e., at Gayd),
was by a king of Ceylon for the use of priests of that
built
country. The N^landa Temple, which is seven stages
north-east of the Mah^bhodi, was built by an old king,
Sri-Sakraditya, for a Bhikshu of North India called Rdja-
Bhdja. After beginning it he was much obstructed, but
his descendants finished it, and made it the most magni-
ficent establishment in Jambudvipa. This building of
N^landa stands four-square, like a city precinct. The
gates {porches) have overlapping eaves covered by tiles.
The buildings {gates f) are of three storeys, each storey
about twelve feet in height.
Outside the western gate of the great hall of the
temple is a large st<ipa and various chaityas, each erected

over different sacred vestiges, and adorned with every kind

of precious substance.
The superior is a very old man; the Karmaddna or
Vihdraswdmi or Vihdrapdla is the chief officer after the
superior, and to him the utmost deference is paid.
This is the only temple in which, by imperial order, a
water-clock is kept to determine the right time. The
night is divided into three watches, during the first and
which there are religious services in the middle
last of ;

may desire, they can watch or repose.

watch, as the priests
The method in which this clock determines the time is
fully described in the " Ki-lcwei-cKuen"
The temple is called ^ri Ndlanda Vihdra, after the
name of the IST^ga called N'anda.
The great temple opens to the west. Going about twenty
paces from the gate, there is a stftpa about 100 feet high.
xxxviii ikrkob vctioM.
This is where the Lord of the World (Lokandtha) kept
Wass (the season of the mins) for three months the Sans- ;

krit name is MUlagandhalcotL Northwards fifty paces is

a great even higher than the other

stftpa, ; this was built
—
by Baldditya very much reverenced in — it is a figure of
Buddha turning the wheel of the law. South-west is a
\\tt\Q chditya about ten feet high. This commemorates the
place where the Brahman, with the bird in his hand, asked
questions; the Chinese Qx^gxQ^^ion Su4i fau-to means just
the same as this.

To the west of the Mdlagandha Hall is the tooth-brush

tree of Buddha.
On a raised space is the ground where Buddha walked.
It is about two cubits wide, fourteen or fifteen long, and
two high. There are lotus flowers carved out of the
stone, a foot high, fourteen or fifteen in number, to denote
his steps.
Going from the temple south to Rdjagriha is thirty Zi
The Vulture Peak and the Bambu Garden are close to this
city. Going S.W. to the Mah^b8dhi is seven stages {yo-
janas), To Vaisdli is twenty-five stages north. To the
Deer Park twenty or so stages west. East to Tamralipti
is sixty or seventy stages. This is the place for embarking
for China from Eastern India and close to the sea. There
are about 3500 priests in the temple at Ndlanda, which is
supported by revenues derived from land (villages) given
by a succession of kings to the monastery.
34. Taou-lin, a priest of King-chau (in HwpeK), whose
Sanskrit name was Silaprahha, embarked in a foreign
ship, and passing the copper-pillars, stretched away to
Lanka (Kamalanka) after passing along the Kalinga
;

coast he came to the country of the naked men. He then

proceeded to Tamralipti, where he passed three years learn-
ing the Sanskrit language. After visiting the Yajrasana
and worshipping the B6dhi Tree, he passed to Ndlanda^
where he studied the Kosha, and after a year or two went
 INTROD UCTION. xxxix

to the Vulture Peak, near Rajagriha, and finally proceeded

to South India.
35. same district in China,
Tan-Ktvo7ig, a priest of the
went India by the southern sea-route, and having
to
arrived at A-li-U-lo (Arakan ?), he was reported to have
found much favour with the king of that country, and to
have got a temple built and books and images in the ;

end, as was supposed, he died there.

36. Hwui-ming, another priest from the same district,
set out to go to India by the southern sea-route, but the
ship being baffled by contrary winds, put in at Tung-chu
(copper pillars), erected by Ma-yuen, and after stopping
at Shang-Jcing, returned to China.

37. Hiuen-ta, a priest of Kung-chow and the district of

Kiang Ning, was a man of high family. He appears to
have accompanied an envoy in a Persian ship to the
southern seas. Having arrived at Fo-shai (Sribhdja), he
remained there six months studying the Sabdavidyd ; the
king was highly courteous, and on the occasion of his
sending a present to the country of Ifb-to-yt^ (Malaya),
Hiuen-ta proceeded there, and remained two months. He
then went on to Quedah, and then at the end of winter
went in the royal ship towards Eastern India. Going
north from Quedkh, after ten days or so they came to the
country of the naked men. For two or three lis along the
eastern shore there were nothing but cocoa-nut trees and
forests of betel-vines.The people, when they saw the
ship, came alongside in little boats with the greatest
clamour there were upwards of one hundred such boats
;

filled with cocoa-nuts and plantains; they had also

baskets, &c., made of rattan; they desired to exchange
these things for whatever we had that they fancied, but
they liked nothing so much as bits of iron. A piece of
this metal two fingers' length in size would buy as many as
five or ten cocoa-nuts. The men here are all naked, the
women wear a girdle of leaves ; the sailors in joke offered
xl INTRODUCTION.
them clothes, but they made signs that they did not want
any such articles. This country, according to report, is
south-west of Sz'-ch'uan. The country produces no iron
and very little gold and silver ; the people live on cocoa-
nuts and some esculent roots, but have very little rice or

cereals. Iron is very valuable; they call it Lic-a. The

men are not quite black, of middling height, they use
poisoned arrows, one of which is fatal. Going for half
a month in a north-west direction, we come to Tamralipti,
which is the southern district of East India. This place
is some sixty more from Nstlanda and the Bodhi
stages or
Tree. Meeting the priest called ''Lamp of the Great
Vehicle*' (Mahdyana dipa) in this place, they remained
together there one year, learning Sanskrit and practising
themselves in the Sahda-sctstra. They then went on with
some hundred or so merchantmen towards Central India.
When about ten days' journey from the Mahabodhi, in a
narrow pass, the road being bad and slippery, Hiuen-ta
was left behind and attacked by robbers, who stripped
him and left him half dead. At sundown some villagers
rescued him and gave him a garment. Going on north, he
came to Nalanda, and after visiting all the sacred spots in
the neighbourhood, he remained at Nalanda ten years, and
then going back to Tamralipti, he returned to Quedaii,

and with all his books and translations, amounting in all

to 500,000 ^lokas, enough to fill a thousand volumes, he

remained at Sribh6ja.
38. Shen-hing, a priest of Sin-Chow, also went to
Sribhoja, where he died.

39. The priest Ling-ivan, having gone through Annam,

came to India, and erected under the Bodhi Tree a figure
of Mditreya Bodhisattva one cubit in height, and of ex-
quisite character.
40. Seng-chi, a priest and companion of the former,
went to India by the southern sea-route, and arrived
at Samotata, The king of that country, named Eajabhata
 INTRODUCTION, xli

(or patu), aUpasaka, greatly reverenced the three objects

of worship,and devoted himself to his religious duties.
41. A priest, Chi-sz, is mentioned, who went to the south
and resided at Shang-Mng, near Cochin-China. He then
went south to Sribh&ja, and afterwards proceeded to India.
42. A priest, Wou Hing (Frajnadeva) in company with
,

the last, left Hainan with an easterlywind after a month

;

he arrived at Sribhoja. He then went in the royal ship

for fifteen days to Malaya, in another fifteen days to
Qued^h, then waiting till the end of winter, going west
for thirty days he arrived at Naga-vadana (Nagapatam ?),

whence two days' sea-voyage he came to Simhapura

after
{Ceylon), He there worshipped the sacred tooth, and then
going K.E. for a month, arrived at the country of O-li-hi-lo,
This is the eastern limit of East India. It is a part of
Jambudvlpa. After this he proceeded to the Mahabodhi
Temple. Having rested here, he returned to N^landa and
studied the Yoga^ Kosha^ and other works. Moved with
a desire to find copies of the Vinaya, he repaired to the
Tiladaka Temple. In the end he died at Nalanda.
43. Fa-shin also started by the southern route, and after
passing Shang-king (Saigon), Ku-long, Kaling, and Qued^h,
he died.

Putting together these notices, we may conclude that

the sea-route between China and India in the early years
of the Tang dynasty was by way of Java, Sumatra, the
Straits of Malacca, the coast Burma and Arakan, to
of
Tamralipti, or else by the more adventurous way of Ceylon
from Qued^h. It seems that the Condore Islands were a
centre of trade, and that the language of the natives of
these islands was used generally through the Southern
Seas; at least I-tsing speaks of himself as interpreting
the language at Sribhoja {vide p. xv. n.).

We have one or two points of some certainty in the

 — — ;

xiii INTRODUCTION.
itinerary of these pilgrims. For instance, in the Si-yu-ki,
Hiuen-Tsiang [Records^ ii. 200) says that to the N".E. of
Samotata is the country called Srihslietra^ to the S.E. of
this is Kamalangka, to the east of this is Ddrapati (read
Dv&,rapati). This country has been identified by Captain
St.John {Phoenix, May 1872) with old Tung-00 and
Sandoway in Burma, lat. 18° 20' IST. long. 94° 20' E. ; it is,

between Burma and Siam this

in fact the " door land " ;

latter being called Champa or Lin-I. Hiuen-Tsiang re-

marks that to the S.W. of Lin-I, or Siam, is the country
of the Yavanas, or, as they are called in his text, the
Yen-mo-na, We do not read of this country in I-tsing
it may perhaps represent Cambodia.

IV. Another work of some importance written by I-tsing

is the following :

Nan-hae-ki-kwei-niu-fa-ch'uen.

(Nanj. Gat. 1492.)

This work, in four chapters, was compiled by I-tsing,

and forwarded China " by one returning to the inner
to
land,'' to be arranged and published. It relates to matters

connected with the religious customs of India and some

other districts (Southern Sea islands) visited by I-tsing, or
gathered from others who had visited these places, during
the time of his absence on foreign travel.
Passing by the introduction, which refers to the origin
of the world and its orderly arrangement, I-tsing (or
his editor) next alludes to the number of the Buddhist
schools (Nikdyas), and the various countries in which they
flourished. The chief schools of independent origin —but
depending on distinct tradition —he names, are these :

The AryamahS-sanghiti, divided into seven branches.

1.

2. The Aryasthaviras, divided into three branches, the

Tripitaka more or less like the former.

 WTRODUCflON, xliii

3, AryamftlasarvastavMins, divided into four branches,

the Tripitaka more or less like the former.
The Aryasammatiyas, divided into four branches.
4.
The Tripitaka differs in its number of stanzas from the
former, and the school has other divergences.
These schools, with their sub-branches, compose the
eighteen sects into which Buddhism was divided at an
early date (the century following the Hirv^na).
In the country of Magadha, he observes, each of the four
schools is in a flourishing condition. In the Mar§,tha coun-
try and in Sindh the Sammatiya school is chiefly followed.
In the north the Sarvftstav&dins and Mah^sanghikas are
met with ; in the southern borders the Mah^sthaviras are
principally found. The others are little known. On the
eastern outskirting countries the four schools are inter-
mingled. [Prom NS^landa, five hundred stages east, is the

frontier land referred to. For these countries vide Records,

ii. 200.]
Ceylon the Sthavira school alone flourishes; the
In
Mahasanghikas are expelled.
With respect to the known
as the Southern
ten countries
Sea islands,^ the M61asarv§;Stavadins and the Sammatiyas
are principally found the other two schools at the pre-
;

sent time are seldom met with. The teaching of the

Little Vehicle is principally affected in Mo-lo-yau, how-
;

ever, the Great Vehicle is studied also. Some of these

islands may be perhaps 100 li in circuit, others several
hundred li, and some 100 stages round. It is diflSicult to
calculate distances on the great ocean, but the best skilled
merchantmen know that they first arrive at Kiu-lun
(called by the Cochin-China ambassadors Kwan-lun).^

I Reckoning from fche west, the ^ The people of this country alone
names of the islands are, Po-lu-sse^ have wooHy hair and black skins.
Mo'to-yan{ih.QH?i-m&2i^Shi-li-fo-yau)^ With this exception, the people of
Mo-ho-siu, Ilo-ling, Tan-Tan, Pw^an- all the other countries are like those
piv'an, Fo-li, Kiu-lun, Fo-shi-po-Io, of China. Ch, Ed,
Hoshen, Mo-kxa-man, and other
little islands not catalogued.
xliv INTRODVCriON.
In ChS,mpa (otherwise called Lin-I)^ the Sammatiya
school is chiefly found, with a few Sarvastavadins. A
month's voyage south-west is Annara. Formerly the people
sacrificed to Heaven, but afterwards the law of Buddha
flourished ; now a wicked king has destroyed the priests,
and all the heretics live mixed together. This is the
southern point of Jambudvtpa.
Speaking generally, the Great Vehicle prevails in the
north, the teaching of the Little Vehicle in the south. In
some parts of China the Great Vehicle is in favour, but
with these exceptions the Great and Little Vehicle are
intermingled without distinction. In both cases the rules
ofmoral conduct and the four truths are taught, but in the
Great Vehicle they worship the Bodhisattvas, but not in
the teaching of the Little Vehicle.
With respect to the Great Vehicle, there are only two
branches, Chung-kwan {MddyamiJcas ?) (2) the
viz., (i) the ;

Yoga system. The Madyamikas regard all outward phe-

nomena as empty and substantially unreal. The Yogas
regard outward things as nothing, inward things as every-
thing. Things are just what they appear to cognition.
And so with respect to the sacred doctrine, it is true to one
and false to another; there is no positive certainty for all.
The great aim is to reach that shore}- and to stem the tide
of life.

After some further remarks, I-tsing proceeds to say that

his records are framed on the teaching of the Mulasarva-
stavMin school, divided into three branches i. The Dhar- : —
maguptas; 2. the MahMsakas 3. the Kasyapiyas. ;

In Udyana, Karashar, and Khotan there is a mixture of

doctrine.

We will now pass on to give the headings of the chap-

ters in the work under notice :•—

i That shore, i.e., the other side of the stream of transmigration.

 INTRODUCTION. xlv

the names of the forty chapters of the

Nan-hae-ki-kwei-niu.

1. The evil of disregarding the observation of the

season of rest (Vass),
2. Eight decorum in the presence of the honoured one
{images or paintings of the honoured one or ones).
3. The diminutive seats to be used whilst eating or
reposing.
4. On the necessary cleansing of food vessels and per-
sonal preparation.
5. On cleansing after meals.
6. On the two sorts of water-pitchers.
7. On the early inspection with regard to insects.
8. On the early tooth- cleansing wood {brush).
9. Eules on undertaking religious fasts.

10. On special requirements as to raiment and food.

11. As to the different kinds of vestments.
12. On special rules as to female clothing.
13. Eules as to sacred {pure) enclosures.
14. The resting-time of the community {the five grades).
15. The period called Prav^rana {relaxation after
Vass).
16. On the mode of eating food (with chop-stichs).
17. On proper rules as to the seasons or hours of
religious worship,
18. On articles of private property.

19. Eules and regulations for ordination.

20. The proper occasions for ablutions.
21. On seats used, and personal accommodation whilst
seated.
22. On rules concerning apartments for sleeping and
resting.

23. On the advantage of proper exercise to health.

24. Worship not mutually dependent.
25. On the way of personal behaviour to a teacher.
xlvi INTRODUCTION,
26. On the way of conduct towards strangers (priests).
27. On symptoms of bodily illness.
28. On medical rules.
29. On exceptional medical treatment (for offensive
aihnents).
30. On turning to the right in worship.
31. On rules of decorum in cleansing the sacred objects
of worship.

32. On chanting in worship.

33. On reverence to sacred objects.
34. On rules for learning in the West.

35. On the propriety of long hair.

36. On disposing of the property of a deceased monk.
37. On property allowed to the fraternity.
38. On cremation.
39. On charges brought by low or depraved men,
40. The unselfish character of the old worthies.

So far the headings of the chapters of this most im-

portant but obscure work. It is to be hoped that the
promised translation by a Japanese scholar may soon
appear; the contents of the various chapters, as I have
summarised them for my own reference, show me that the
book, when clearly translated, will shed an unexpected
light on many dark passages of Indian history.
The entire number of books translated by I-Tsing, as
we have before remarked, amounted to fifty-six. I need
allude to none of these on the present occasion, except to
say that their names may be found in Mr. Kanjio's Cata-
logue of the Buddhist Tripitaka (Appendix II., p. 441).
With respect, however, to the small tract numbered 1441
in the Catalogue, I may add that I am now printing the
original text, which I hope to publish shortly with an
English translation and notes.
In commending the present rather laborious work to the
notice of the public, I must regret its many defects^ and at
 INTRODUCTION. xlvii

the same time apologise both to the Publishers and my

Readers for the long delay in completing the task I under-
took. Eesponsibilities which have increased with increas-
ing years, and flagging energies, the result of long sickness,
must be my excuse.
But I may not conclude without sincerely thanking
those who have supported me in my labours, and especi-
ally his Lordship the Secretary of State for India and his
Grace the Duke of JSTorthumberland, from both of whom I
have received material assistance.

Greens Norton Reotoby.

 HISTORY
OF THE

EARLY LIFE OF HIUEN-TSIANG

AND OF

HIS TRAVELS IN THE WESTERN WORLD.

BOOK I.

Begins with the Urth {of Hiuen-Tsiang) in Koio-shi^ arid ends

with the account of his arrival at Kau- Chang.

The infant name of the Master of the Law

was Hiuen- ^

Tsiang ; his ordinary family name was Chin

he was a :

native of Chin-Liu. He descended from Chang-Kong,

who during the Han dynasty was lord of Tai-K'iu. His
great-grandfather, whose name was Kin, was prefect of
Shang-Tang, under the after- Wei dynasty. His grand-
father Kong, by his distinguished scholarship, obtained
employment in the public service. During the Ts'i
dynasty he was appointed president of the Imperial
College/ having, as endowment, the revenues of the town
of Chow-nan he thus founded the fortunes of his
:

descendants he also was born in the district of Kow-

:

shi. His father Hwui was distinguished for his superior

1 This title, which corresponds to the Chinese Fa-sse, wiU be applied
to
Hiuen-Tsiang throughout the present work.
2 Old University at Peking.
 :
^

2 THE LIFE OF HIUEN-TSIANG. [book i.

abilities, the elegance of his manners and his moderation.

At an early age he (i.e., the father of Hiuen-Tsiang) began
to recite the Sacred Books ;
^ in figure he was eight feet ^ in
height, with finely lined eyebrows, and bright eyes. He
wore his dress large, and his girdle was full, loving to be
recognised as a scholar. Born in those times, and a man
of a remote district, he was simple in his manners and
contented —
and sought neither honour nor preferment.
Anticipating the decay and fall of the Sui dynasty, he
buried himself in the study of his books. Many offers of
provincial and district offices were pressed on him, which
he persistently refused ; he declined all magisterial duties
on the plea of ill-health ; so he remained in retirement,
much to the admiration of his acquaintances.

He had four sons, of whom the Master of the Law

was the fourth. Even when a child he (-i.e., the Master of
the Law) was grave as a prince, and of exceptional ability.
When he was eight years old his father sitting near his
table was reading aloud the Hiau classic (on filial piety)
and coming to the passage when Tsang-tseu rose (he/ore
his master)^ suddenly the boy arranged his dress and got
up. His father asking him why he did so, he replied
"Tsang-tseu hearing the command of his master, rose up
from his seat surely then Hiuen-Tsiang dare not sit
;

at ease whilst listening to the loving instruction (of his

father)!' His father was much pleased by this reply,
and perceived that his child would become a distinguished
person. Then calling together the members of his family,
he narrated the incident to them, on which they con-
gratulated him, and said There is here promise of high
:
''

nobility.'' Even at this early age his wisdom was of such

a remarkable kind.
From this age he took to reading the Sacred Books,^
and was charmed with the writings of the ancient sages
1 That is, the Classics and other to about 9^ inches. Vide Julien's
religious treatises. Translation, p. 468, 1. 31.
2 The/00^ here referred to is equal
BOOK I.] RESIDES AT LOYANG. 3

A book without elegance and propriety he would not

look at he would have no intercourse with those whose
;

ways were opposed to the teaching of the holy and wise.

He did not mix with those of his own age, nor spend his
time at the market-gates. Although cymbals and drums,
accompanied by singing, resounded through the public
streets, and the girls and boys congregated in crowds to
assist in the games, singing and shouting the while, he
would not quit his home. Moreover, when he was still
young he applied himself with diligence to the duties of
piety and gentleness at home.
His second brother Chang-tsi had previously become
a disciple of Buddha, and dwelt in the convent of Tsing-
tu at Loyang (the Eastern capital). Observing that the
Master of the Law was deeply given to the study of
religious doctrine, he therefore took him to his convent
(seat of sacred wisdom) and taught him the method and
practice of the Sacred Books (of Buddhism),

At this time there was an unexpected Eoyal mandate

for the election at Loyang of fourteen priests, to be
supported free of charge. There were several hundred
applicants. The Master of the Law, owing to his youth,
could not be a candidate, but he took his stand close by
the Hall gate. At this time the high-commissioner,
Ch'ing-Shen-Kwo, having an aptitude for recognising
talent in those whom he met, observing Hiuen-Tsiang,
addressed him and said " My friend, who are you ?
:

Eeplying he said " I am so-and-so."

: Again he asked :

" Do you wish to be elected ? " He replied, Yes *'

certainly but not being sufficiently advanced in years,

;

I am excluded." Again he asked '^ And what is your

:

motive in becoming a disciple ? " He replied " My :

only thought in taking this step is to spread abroad the

light of the Eeligion ^ of Tathagata, which we possess."
Shen-Kwo was deeply gratified with the sentiment, and
1 Transmitted Law,
4 THE LIFE OF HIUEN-TSIANG. [book i

as the outward appearance of the youth was prepossess-

ing, he selected him and took him to the officers and
said " To repeat one's instruction is easy, but true self-
:

possession and nerve are not so common if you elect ;

this youth, he will without doubt become an eminent

member of the religion of Sakya. Only I fear that
neither I (Kiao) nor your Excellences will live to see
the day when the soaring clouds shall distil the sweet
dew (of Buddha's doctrine). But nevertheless, the illus-
trious character of this honourable youth will not be
eclipsed, as I regard the matter."
And so the words of the noble Ch'ing prevailed.
Having been admitted as a recluse, he dwelt with his
brother.
At this time there was in the convent a Master of the
Law, called King, who recited and preached upon the
Sutra of the Mrvtoa. Hiuen-Tsiang having got the book,
studied it with such zeal that he could neither sleep
nor eat. Moreover he studied under the direction of
Yen, doctor of the law, the Sdst7'a of the Great Vehicle
{Mahdydna Sdstra) ; and thus every day his love for
such studies increased. By hearing a book only once,
he understood it thoroughly, and after a second reading
he needed no further instructions, but remembered it
throughout. All the assembly of priests were astonished,
and when at their direction he mounted the pulpit, he
expounded with precision and clearness the deep prin-
ciples of Religion to the bottom. The Masters and hon-
ourable body of priests listened with attention he thus ;

laid the foundation of his renown. At this time he was

thirteen years old.

After this the Sui dynasty lost the Empire, and the
whole kingdom was in confusion. The capital became
a rendezvous for robbers, and the Ho and Zo^ a resort of
wild beasts. The magistrates were destroyed and the
1 Or, the district between the rivers Ho and Lo,
feooKi.j REMOVES TO SHING'tU, j

body of priests either perished or took to flight. The

streets were filled with bleached bones, and the burnt
ruins of buildings. Since the rebellion of Wang-tong,
and dreadful when massacre and ruin
riots of Liu-shih,
prevailed everywhere, no such calamity had happened
to the Empire. The Master of the Law, although he
was young, yet understood thoroughly the nature of these
vicissitudes; and so he affectionately addressed his
brother and said " Though this were our native city, yet
:

how could we, during the present state of things, avoid

death ? Now I understand that the Prince of Tang has
repulsed the people of Tsin-Yang, and established himself
at Chang'an. The empire relies on him, as on father and
"
mother ; let my brother go there with me !

The brother agreeing with this advice, they went both

together.

It was now the first year of Wu-T6h.^ At this time

the country was without regular government, and all the
troops were under arms. The books of Confucius, and
the sacred pages of Buddha were forgotten, every one was
occupied with the arts of war. There were therefore no
further religious conferences in the capital, and the
Master of the Law was greatly afflicted thereat.

Yang-ti, the emperor,^ in the first year of his reign

had founded four Eeligious Houses in the Eastern capita),
and had invited renowned priests of the empire to dwell
therein. Those who were summoned were men of very
superior merit, and so it followed that crowds of eminent
religious teachers {aiders of religion) resorted to these
establishments, of whom
King-tu and Sai-tsin were the
chief. In the last year of his reign, the country being
in confusion, the necessaries of life began to fail: in
consequence many people travelled into the territory of

1 A.D. 6i8. 2 The second Emperor of the Sui dynasty, a.d. 605-617.
 ;

6 THE LIFJE OF HiUEJSf-TStANG. [mokt.

Min and Shuh/ and amongst the rest the body of the
priests {in question).
And now the Master of the Law addressed his brother
and said " There is no religions business being attended
:

to, and we cannot be idle, let us pass into the country

of Shuh (Sz'chuen) and pursue our studies."

His brother having consented, they traversed together
the valley of Tseu-wu and entered Han-chiien, and there
they met the two Doctors Kong and King, the principal
priests of their convent. At the sight of these persons
they were moved to tears with joy, and they abode with
them a month and some days, receiving instruction ; after
this they went on together to the town of Shing-tu. As
there were many priests assembled in this town they
founded there a religious place of assembly.^ Thus they
listened once more to Sai-tsin explaining the Shi-lun
{Mahdymia Samparigraha Sdstrd) and the Pi-tan (Ahhi-
dharma Sdstra), whilst the Master Chin expounded the
works of Kia-yen {Kdtydyana). Studying thus with-
out loss of a moment, and with great earnestness, after
two or three years, they had thoroughly mastered the
teaching of the different schools.

At this time the Empire was visited with famine and

riot ; in Shuh alone there was abundance and peace
priests from every quarter therefore flocked there, and
hundreds of men ever assembled under the pulpit of the
Preaching Hall. The Master of the Law by his profound
wisdom and eminent talent in discussion, surpassed them
all so that throughout Wu and Shuh and Khing and
;

Tsuh there was no one but had heard of him, and

desired to witness his skill, as those of old respected the
names of Li and Kwoh.^

The Master of the Law for the sake of being with his
brother took up his abode in the Hung-hwui Temple of

North- West and South-West China.

1

2 Or, they established Religious meetings, ^ Vide Mayers, 379 and 304.
BOOK I.] LEAVES SHING-TU, 7

Shing-tu ; lie too (i.e,, his hrother) was remarkable for his
saintly appearance, and was of a noble and commanding
presence like that of his father. He loved both the
esoteric and exoteric doctrine."^ He was accustomed to
preach on the Nirvana Sutra and the Sastra called Shi-ta-
shing,^ and the Abhidharraa (Sdstra) he was versed also :

in literature and history, but he excelled principally in the

study of Lau (tseu) and Chwang.^ The people of Shuh
so much loved him that the Governor of the Province,
Tsan-Kung, gave him particular marks of his high respect.
When he undertook to write or speak on a subject his
manner was so dignified and his discourse so free from em-
barrassment, that he was in no way inferior to his brother.
As to the latter, he was grave and dignified, living
apart from the crowd, and avoiding worldly concerns.
He traversed the eight expanses {heavens .?), and pene-
trated the hidden secrets of nature. Possessed of a
noble ambition he desired to investigate thoroughly the
meaning of the teaching of the Holy ones, and to restore
the lost doctrine and to re-establish the people. He was
prepared to face wind and weather, and his mind, even
if he stood by chance in the presence of the Emperor,
would only gather strength and firmness: certainly in
these respects he surpassed his brother. But both of
them were distinguished by their singular talents and a
certain sweetness of manner they were renowned among ;

their associates and of noble character; so that the

brothers of Lu-Shan could not add to their fame.

When the Master of the Law had completed his

twentieth year, that is, in the fifth year of the period
Wu-teh, he was fully ordained in Shing-tu. During the
Eain-retreathe studied the Vinaya according to the
Rule of the five divisions and seven sections;* after
1 i.e.. Buddhism and otber litera- the Vinaya of the 3IahisdsaJca School,
ture. and to the seven sections of " Moral
2 Named before. Science " referred to by Mr. Alwis,
3 Mayers, 92. Lecture II., p. 19, as reprinted by the
* This is obscure. It may refer to Pali- Text Society,
8 THE LIFE OF HIUBN-TSIANG. [book t

mastering this at one time, he then turned his attention

to the Sutras and Sastras, and having investigated these
he once more thought of going to the Capital, to inquire
from the most celebrated masters concerning some diffi-
culties he had met with (in his studies). However, being
restrained from effecting his purpose by his brother's in-
fluence, he secretly embarked with some merchants, and
passing down the river through the three gorges ^ he
arrived at Hang-chow, where he retired into the temple
called Tien-hwang. The clergy and laity of that place
had for a long time known of him by report, and now
they came together and prayed him to explain the Sacred
Books. The Master of the Law on their account preached
on the Shi-lun, and the Abhidharma. From the summer
to the winter, he went through each of these three
times.
At this time the King of Han-yang, by his highly
virtuous character and his affectionate kindness, held his
country in constraint and obedience. Hearing of the
arrival of the Master of the Law, he was exceedingly
rejoiced, and went in person to salute him. On the day
when he stated the theme of the religious discussion,
the king and his officers and a great number of lay and
religious people came together to see him and hear him.
And now they pressed forward in vast bodies to raise
a discussion.^ The Master of the Law answered them
in turn and gave them the desired explanations. They
soon confessed themselves to be surpassed in argument —
whilst the more learned were grieved to think that they
were not able to gain the victory.
The king then spoke of him in admiration without
bounds and offered him abundant presents, which he
:

declined to accept. After the conferences he proceeded

again northwards, seeking the most renowned priests.
Arriving at Siang-chow, he began to place his difficulties

1 Vide Mayers, No. 873,

2 Vide Julien, in loc.
BOOK I.] RESOLVES TO TRAVEL TO THE WEST. 9

before ITiUj a Master of the Law, and ask for explana-

tions of his doubts.
From this he came
Chiu-chow, and there he visited
to
Shin, a Master of the Law, and studied the Shing-shih-
lun (Satyasiddha-vydkarana-Mstra). After this he
entered Chang'an and took up his abode in the Ta-hioh ^
Temple. There he studied with Yoh, a Master of the
Law, the Kiu-she (Kosha) Sastra. After one reading he
was perfected, and he retained the whole treatise in his
memory. Neither young nor old could surpass him.
Even in the most extremely difficult passages, beyond the
comprehension of all the others, he alone could penetrate
the meaning of these mysteries, and discover the sense.
At this time there were at Chang'an two great
teachers, Shang and Pin ; they had thoroughly explained
the Two Yehicles, and investigated the Three Systems
they were the leaders of the religious people in the
Capital. Both clergy and laity resorted to them; the
entire district resounded with their praises, and their
reputation spread beyond the sea moreover their disciples
;

were as numerous as the clouds. Although they had

mastered all the Sutras, they loved to discourse princi-
pally on the Shi-ta-hm, The Master of the Law had
already distinguished himself in the land of Wu and
Shuh ;from the time he arrived at Chang'an, he per-
sistently inquired of these teachers, and in a moment
perceived the meaning of the deepest truths that they
could explain. They were filled with admiration and
overwhelmed him with praise. " Master/' they said,

"you can be well styled in the religion of Sakya, ^a

courier who traverses a thousand li in a day.' You are
called to make the sun of wisdom shine again but ;

as for us, worn out by age, we fear that we shall not

see the day !

From this time the disciples all looked up to him

with reverence, and his renown filled the capital.
1 The Chinese form of Mahdbddhi.
 16 THE LIPE OF HiVEN-TStANG. [book I.

The Master of the Law having visited the celebrated

Masters all round, devoured their words and examined
their principles and so he found that each followed im-
;

plicitly the teaching of hisown school but on verifying ;

their doctrine he saw that the holy books differed much,

so that he knew not which to follow. He then resolved
to travel to the Western world in order to ask about
doubtful passages. He also took the treatise called
Shi-tsih-ti-lun^ to explain his various doubts; this treatise
is now called Yu-kia-sse-ti-lun.^ "Moreover," he said,
'Ta-hien and Chi-yen, the first men of their age, were
both able to search after the Law for the guidance and
profit of the people ; should I not aim to preserve their
noble example (traces) so that their blameless character
may not be lost to posterity ? The duty of a great
Teacher should be to follow in their steps."
On this he agreed to go in company with others and
present a petition but there was an imperial rescript
;

forbidding {the project of going ahroad). On this the

others gave up the plan the Master of the Law alone
;

did not abandon his purpose, and resolved to travel alone.

Again, hearing of the obstructions and davjgers of the
Western road, he considered with himself and resolved
that as he had been able to bear and overcome so many
calamities common to men, he could not withdraw from
his present purpose. Then he entered a sacred building
and made known his undertaking, and requested permis-
sion to carry it out, humbly praying ^ {vovnng and hegging)
all the Holy Ones by their mysterious influences to cause

his journey and his return to be without damage.

At the birth of the Master of the Law his mother

had dreamt that she saw him going to the West clothed
in a white robe —
on which she said " You are my son, :

1 Saptadam hhUmi Sdstra, is said that Buddhists do not pray.

2 Ydgdchdrya hhUmi Sdatra. The Chinese, however, admits of no
^ Much comment has been made on other rendering than that in the text,
the use of the word "praying" in which denotes both " aspiration " and
connection with these translations. It "supplication."
BOOK I.] STAkTS Ot^ tllS JOURNEY. it

where then are you going ? " In reply he said, " I am

going to seek for the Law." This was the first indication,
then, of his foreign travels.

In the third year and the eighth month of the period

Ch6ng Kwan (630 A.D.), he was prepared to make a start.
Desiring some happy omen, he dreamt at night that he
saw in the middle of the great sea the Mount Sumeru, per-
fected with the four precious substances its appearance —
supremely bright and majestic. He thought he purposed
to scale the Mount, but the boisterous waves arose aloft
and swelled mightily. Moreover, there was neither ship
nor raft nevertheless, he had no shadow of fear, "but with
;

fixed purpose he entered (the waves). Suddenly he saw a

^
lotus of stone burst as it were exultingly from the deep ;

trying to put his foot on it, it retired whilst he paused

;

to behold it, it followed his feet and then disappeared ;

in a moment he found himself at the foot of the Mount,

but he could not climb its craggy and scarped sides as :

he tried to leap upwards with all his strength, there

arose in a moment a mighty whirlwind which raised him
aloft to the 'summit of the Mount. Looking around him
on the four sides from the top he beheld nought but an
uninterrupted horizon ravished with joy he awoke.
;

On this he forthwith started on his journey. He was

then twenty-six years of age. At this time there was a Tsin-
Chow Hiau-Ta who lived in the capital and
priest called
studied the Mrvana
Sutra. His study being finished he
—
was returning to his home they both went together
therefore so far as Tsin-Chow. Having stopped there
one night, he met with an associate from Lan-Ohow
going on with him he came to Lan-Chow and stopped
there one night. Here he met with some mounted men
'-

who were returning to Liang-Chow, after escorting an

officer. Going with them, he came to that place, and
1 This passage is very obscure.
 —

t2 The Ufe of HiuBN-TstAisii}. [boo^ t.

stopped there a month and some days. The priests and

laymen invited him to explain the ^N'irv^na Sutra and
the Shi-lun, and the Pan-jo-king.^ The Master of the
Law accordingly opened out the meaning of these works.
Now Liang-Chow is the place of rendezvous for people
dwelling to the West of the Eiver : moreover merchants
belonging to the borders of Si-Ean {Tibet) and countries
to the left of the T'sung-Ling Mountains, all come and go
to this place without hindrance.
On the day of opening the Eeligious Conference, these
men all came together to the place and offered jewels
and precious things, as they bowed down and uttered the
praises of the Master. And on their return to their
several countries they loudly applauded the Master of the
Law to their Eulers, saying that he was about to go west-
wards to seek the Law in the country of the Brahmans.
In consequence of this throughout the kingdoms of
the West all persons were prepared with joyful heart to
entertain him on his arrival, with magnificence.
The day of the Conference being ended, they offered
him in charity abundant gifts, gold and silver money,
and white horses without number. The Master of the
Law, accepting one half, caused the lamps of the different
convents to be lit, and as for the rest of the money he
distributed it among the various religious establishments.
At this time the administration of the country was
newly arranged, and the frontiers did not extend far.
There were severe restrictions placed on the people, who
were forbidden to go abroad into foreign parts. Just
then the governor of Liang-Chow was called Li-ta-liang.
Obedient to the Eoyal mandate he strictly adhered to the
rules of prohibition. And now there came a man who
addressed Liang thus :
— ''
There is a priest here from
Chang'an who is intending to go to the western regions
I do not know his plans." Liang, full of anxiety, called

1 For the Sanscrit equivalents of these and other titles, vide Index to the
Records of the Western World.
BOOKL] ASSISTED BY GOVERNOR OF KWA-CHOW. 13

the Master of the Law to his presence and asked him

the object of his arrival. The Master replied, " I wish
to go to the West to seek for the Law/' Liang hearing
this, urged him to return to the capital.

There was then at Liang-chow a Master of the Law

called Hwui-wei, the most renowned of all priests of the
region West of the Eiver, for his spiritual perception and
vast abilities. He greatly admired the profound reason-
ing of the Master of the Law, and hearing of his intention
to go in search of the Law, he was very greatly rejoiced.
Secretly sending two of his disciples, one called Hwui-lin,
the other Taou-ching, he bade them conduct the Master
in secret towards the West.
From this time he dare not be seen in public — during
the daytime he hid himself, at night he went on.
In process of time he came to Kwa-chpw the governor;

To-Kiu having heard of his coming was greatly pleased,

and provided him with all necessary provisions in plenty.
The Master of the Law inquiring as to the Western
roads, he was told in reply that north from this point
fifty li or more there was the river Hu-lu,-^ the lower

part of which is wide, the upper course narrow. Its

stream is very impetuous and suddenly becomes deep, so
that no boat can pass over it. On the upper part is fixed
the Yuh-m^n barrier, so that one must pass by this
thus it is the key to the Western frontiers. Forth-west
beyond the barrier there are five signal towers in which
officers, charged to watch, dwell —
they are one hundred
li apart. In the space between them there is neither
water nor herb. Beyond the five towers stretches the
desert called Mo-Kia-Yen, on the frontiers of the king-
dom of I-gu,
On hearing these particulars he was filled with anxiety
and distress. His horse was dead, and he did not
know what steps to take he remained there a month
;
 ;

14 THE LIFE OF HIUEN-TSIANG. [book I.

or so, sad and silent. Before his departure there came

certain from Liang-chow, who said
spies " There is
:

a priest called Hiuen-Tsiang who is purposing to enter

on the Si-Fan territory. All the governors of provinces
and districts are ordered to detain him." The Governor
of the Province, Li-chang, was a man of a religious turn
(a man of religion and faith), and he suspected in his
heart that the Master of the Law was (the person named)
accordingly he secretly brought the mandate and showing
it to Hiuen-Tsiang he said " Is not the Master the
:

person here named ? " The Master of the Law hesitated

and made no reply on which Chang said ^' The Master
; :

ought to speak the truth, and your disciple will make

some plan for you The Master of the Law
to escape."
then replied truthfully. Chang, hearing it, was filled
with admiration and surprise and then he said, " Since
:

the Master is indeed capable of such a project, I will for

;
his sake destroy the document " and forthwith he tore
it up before him. " And now. Sir," he said, " you must
depart in all haste."

From time his anxieties and fears greatly in-

this
creased. Of the two novices who accompanied him, one,
called Taou-ching, returned at once to Tun-hwang the ;

other, called Hwui-Lin, alone remained, but because the

Master knew that he had not strength for so distant a
journey he let him also return. He now procured a
horse by exchange his only sorrow was that he had no
;

guide to accompany him. On this he proceeded to the

temple where he was staying, and bowing before the
image of Maitreya he fervently prayed that he would
find him a guide who would lead him past the barrier.
That night there was a foreign priest in the temple
who had a dream. His name was Dharma, and in his
dream he saw the Master sitting on a lotus flower and
going towards the West. Dharma was lost .in surprise,
and on the morrow he, told his dream to the Master of
the Law, whose heart was rejoiced thereat, taking it as
bookl] engages a guide. 15

a sign of his being able to go. answered Dharma,He

however, thus :
" Dreams and deceptive what
are vain :

need is there to examine into this matter ? " Again he

entered the Sacred precinct and worshipped in prayer.
And now suddenly a foreign person came into the
temple to worship Buddha, after doing which he saluted
the Master of the Law by turning round him three
times. The Master then asked him his family and
personal name, on which he said, My family name is Shi,
''

my personal name is Pan-to (Bandha ?)." The foreigner

then asked to be allowed to take on him the five Eules,-"^
and having done so he was greatly rejoiced, and asked
permission to come back after a little while he returned
;

with cakes and fruit. The Master of the Law observing

his intelligence and strong build, and also his respectful
manner, accordingly spoke to him about his purpose to
go westwards. The foreigner readily acquiesced, and
said he would conduct the Master beyond the five signal
towers. The Master of the Law was filled with joy, and
gave him some clothes and other property to exchange
for a horse, and appointed a time of meeting.
On the morrow at sundown he proceeded towards the
bush, where shortly afterwards the foreigner with an old
greybeard, likewise a foreign person, riding on a lean
horse of a red colour, came to meet him. The Master of
the Law was not easy in his mind on which the young;

foreigner said: "This venerable greybeard is intimately

acquainted with the Western roads, and has gone to and
come back from I-gu more than thirty times I have :

therefore brought him to go with you, hoping it may give

you assurance.*' Then the senior man said " The :

Western roads are difficult and bad sand-streams stretch;

far and wide ;evil sprites and hot winds, when they
come, cannot be avoided numbers of men travelling
:

together, although so many, are misled and lost; how

much rather you, sir, going alone how can you accom- !

1 That is, of a lay disciple.

i6 THE LIFE OF HIUEN'TSIANG. [book I.

plish such a journey ? I pray you, weigh the thing with

yourself well, and do not trifle with your life."

The Master replied :

" This poor priest (i.e., Hmen-
Tsiang) aims to reach the Western world to search after
the great Law — if he does not in the end reach the land
of the Brahmans — there is no return to the Eastward, it
matters not he dies in the mid-route.''
if

The foreign greybeard then said " If, sir, you will :

go you must ride this horse of mine he has gone to and :

fro to I-gu some fifteen times. He is strong and knows

the road your horse, sir, is a small one and not suitable
;

for the journey."

The Master of the Law then recalled to himself the
following circumstance : when he was at Chang'an
forming his purpose of visiting the Western world, one
day there was a diviner named Ho-wang-ta, who by
reciting spells and prognosticating, could tell a great deal
about the matters in which one was engaged. The
Master of the Law requested him to prognosticate about
his journey. Ta said, " Sir you may go the appearance
! ;

of your person as you go is that of one riding an old red

horse, thin and skinny the saddle is varnished, and in
;

front it is bound with iron."

Now having observed that the horse which the old "

foreigner was riding was lean and of a red colour, and

that the varnished saddle was bound with iron, agreeing
with the words of the diviner, he made up his mind that
this was the fulfilment of the augury, and accordingly
he exchanged his horse. The old greybeard was much
rejoiced thereat, and making his respectful obeisance, they
separated.
And now having packed his baggage, he went on
through the night with the young foreigner. In the
third watch they came to the river, and saw the guard-
house called the Yuh-Men a good way off. At ten li

from the barrier the upper stream is not more than ten
feet wide ; on each side there is a scrub composed of the
BOOK l] TRA versing the DESERT. 17

Wu-tuiig tree ; the foreigner, cutting down some wood,

made a bridge and spread over it brandies, filling it up
with sand. Thus they led over the horses and went on.
The Master Law having crossed the river was
of the
filled with joy.Being fatigued, he dismounted and sought
some repose. The foreign guide also, separated about
fifty paces or so from the Master, spread his mat on the

ground and so they both slept. After a while the guide

took his knife in his hand, and rising up, approached
towards the Master of the Law when about ten paces
;

off, he turned round. Not knowing what his intention

was, and being in doubt about the matter, the Master
rose from his mat and repeated some Scripture, and called
on Kwan-yin Bodhisattva. The foreigner having seen
this went back, and slept.

At the first dawn of day the Master called to him

and bade him fetch water. Having washed and taken
some little food, he purposed to go onwards. The guide
said :
" Your disciple is leading you forward on a way

full of danger and very remote there is no water or grass

; ;

only beyond the fifth tower ^ there is water. It will be

necessary to go there at night-time and get the water
and pass on. But if at any one place we are perceived,
we are dead men! Is it not better to return and be
at rest ? " The Master of the Law having positively
refused to return, they both went forward.^ (Now
the guide), with his knife drawn and his bow strung,
begged the Master to go on in front; but the Master
of the Law would not consent to the proposal. The
foreigner going by himself, after a few li stopped and
said :
" Your disciple can go no further —
he has great
family concerns to attend to, and he is not willing to
transgress the laws of his country." The Master of the
Law, knowing his purpose, let him go back.
1 So Julien translates it ; but I think the meaning is, that water could

only be found in the neighbourhood {under) the jive watch towers.

2 'J'he expression denotes that tlie guide kept looking up and down.
 8 "

1 THE LIFE OF HIUEN-TSIANG. [book i.

The young foreigner replied :

" It is impossible for
the Master to carry out his plan : how can you avoid
being seized and brought back ?

of the Law answered

The Master " Though they :

cause my
body to be cut up as small as the very dust,
I will never return and I here take an oath to this."
;

So the matter rested; he gave the young man his

horse ^ as a mark of his obligation to him, and so they
parted.
And now, alone and deserted, he traversed the sandy
waste ; his only means of observing the way being the
heaps of bones and the horse-dung, and so on thus ;

slowly and cautiously advancing, he suddenly saw a body

of troops, amounting to several hundreds, covering the
sandy plain; sometimes they advanced and sometimes
they halted. The soldiers were clad in fur and felt.

And now the appearance of camels and horses, and the

glittering of standards and lances met his view then ;

suddenly fresh forms and figures changing into a thousand

shapes appeared, sometimes at an immense distance and
then close at hand, and then they dissolved into nothing.
The Master of the Law when he first beheld the sight
thought they were robbers, but when he saw them come
near and vanish, he knew that they were the halluci-
nations of demons.^ Again, he heard in the void sounds
of voices crying out :
" Do
do not fear ^
not fear ! !
'*

On this he composed himself, and having pushed on

eighty li or so, he saw the first watch-tower. Fearing
lest the lookouts should see him, he concealed himself
in a hollow of sand until night; then going on west
of the tower, he saw the water; and going down, he
drank and washed his hands. Then as he was fiUinsf
his water-vessel with water an arrow whistled past

^ That is, probably, the horse on nessed in these deserts, would suggest
which the young man rode, see p. 15. the connection of the Chinese symbols
2 For a similar account, vide Raw- Mo-kia with the word Maga. [AIo-
linson, Ancient Monarchies, iii. 49. Ma-pen, however, is the Chinese form
2 The account of the illusions wit- of the (Taida) Makan desert.]
BOOK I.] REACHES THE FIRST WATCH-TOWER, 19

him and just grazed his knee, and in a moment another

arrow. Knowing then that he was discovered, he cried
with a loud voice: "I am a priest come from the
do not shoot me " Then he led his horse
!
capital •

towards the tower, whilst the men on guard opening the

gate, came out ; after looking at him they saw that
he was indeed a priest, and so they entered in together
to see the commander of the guard-house, whose name
was Wang-siang. Wang, having ordered the fire to be
well lit up for the purpose of inspecting the Master,
said " This is no priest of our country of Ho-si,-^ he is
:

indeed one from the capital then he asked him about :

*'

his object in travelling.

The Master of the Law replied :
" Captain ! have you
not heard men of Liang- chow talk about a priest named
Hiuen-Tsiang, who was about to proceed to the country
of the Brahmans to seek for the Law ? " He answered
" I have beard that Hiuen-Tsiang has returned already
to the East. Why have you come here ?
" The Master
of the Law then took him to his horse, and showed him
various on which were written his name and
places
familiar On this the other was convinced. He
title.

then said " Sir, the western road is dangerous and

:

long, you cannot succeed in your plan. But I have no

fault to find with you. I myself am a man of Tun-
hwang and I will conduct you there. There is a
Master of the Law there called Chang-kiau, he reveres
men of virtue (sages) and honours the priesthood he :

will be rejoiced to see you I ask your consent to this."

:

The Master of the Law replied " My birthplace is :

Lo-yang from a child I have been zealous for religion

;

in both capitals all those engaged in the study of the

Law, in Wu
and Shuh the most eminent priests without
exception, have come to me for instruction for their ;

sakes I have explained and discussed and preached on

religion; and I may boldly say that I am the leading
1 That is, of Tangut,
 " :

20 THE LIFE OF HIUEN-TSIANG. [book i.

authority of the time. If I wished for further renown

and encouragement, should I seek a patron at Tun-
hwang ? But l.ieing afflicted because I found the sacred
books of the religion of Buddha were not always in
agreement, and were imperfect, forgetful of my own
comfort and disregarding all dangers, I have sworn to go
to the West to seek for the Law bequeathed to the
world. But you, my patron, instead of rousing me to
effort in my undertaking, would exhort me rather to turn
back and give it up. How then can you profess
to have
in common with myself a distaste for the follies of life,
and wish with me to plant the seed, leading to Nirvana ?
But if you must needs detain me here let me be —
punished with death Hiuen-Tsiang will never return
!

one step to the East, nor give up his first intention

Siang, hearing these words, filled with emotion, said
"I am indeed fortunate in having met with you ! How
can I but rejoice ? But now,
you are fatigued and
sir,

worn take some sleep before the day dawns.

; I will
then myself conduct you, and show you the proper route."
He then spread out a mat for him to rest upon.
When the morning came, the Master of the Law
having taken some food, Siang sent a man to fill his
water- vessel, and providing him with some cakes made of
he himself conducted him for ten or so, and then
flour,

he said —
" From this point, sir, the road goes straight
:
li

on to the fourth watch-tower the man there is a good-

;

hearted person moreover, he is a near relation of mine.

;

His family name is Wang, his private name is Pi-lung.

When you come to see him you can say that I have sent
you to him." Then, with tearful salutations, they parted.
Having gone on till night he came to the fourth
watch-tower, and fearing lest he should be detained {the
danger of detention), he purposed to get some water
quietly, and to go on. Coming to the water, and scarcely
there, there came an arrow flying towards him turning ;

round he called out as before, and went forward to the

fiooKi.] LOSES TUB TRACK. 2t

tower. Then the men coming down, he entered the

building. The officer of the tower having spoken to him,
he answered :
—
" I purpose going to India, and my way
is Wang-siang, the officer of the first
in this direction.
tower, has commissioned me to meet you." Hearing
this he was much pleased, and detained him for the
night moreover, he gave him a great leather bottle for
;

w^ater, and fodder for his horse. Then conducting him

by his side he said: —
''You had better not, sir, go
towards the fifth tower, for the men there are rude and
violent, and some mishap may befall you. About lOO
li from this is the Ye-ma spring, where you can replenish

your supply of water."

Having gone on from this he forthwith entered on the

Ifo-kia-Ten desert, which is about 800 U in extent.
The old name for it is Sha-ho.^ There are no birds
overhead, and no beasts below there is neither water ;

nor herb to be found. On occasions, according to the

sun^s shadow, he would, with the utmost devotion, in-
voke the name of Kwan-shai-yin Bodhisattva, and also
(recite) the Pan-jo-sin Sutra (Frajna-pdramUa-hridaya
Sutra).
At first when the Master of the Law was dwelling in
Slnih he saw a diseased man whose body was covered
with ulcers, his garments tattered and filthy. Pitying
the man he took him to his convent, and gave him
clothing and food the sick man, moved by a feeling of
;

deep gratitude, gave to the Master of the Law this little

Sutra-book, and on this account he was in the habit of
reciting it continually.Arriving at the Sha-ho as he
passed through he encountered all sorts of demon
it,

shapes and strange goblins, w^hich seemed to surround

him behind and before. Although he invoked the name
of Kwan-Yin, he could not drive them all away ; but

1 That is, the Sandy desert {Sand-river),

±2 fBE LIFE OP titVEN-fSiANG. [book t.

when he recited this Sutra/ at the sound of the words

they all disappeared in a moment. Whenever he was in
danger, it was to this alone that he trusted for his safety
and deliverance.
After going a hundred li and
or so, he lost his way,
searching for the fountain called Ye-ma he could not
find it, to get water from. Then when he was going
to drink from the pipe of his water- vessel, because of
itsweight it slipped from his hands, and the water was
wasted; thus, a supply enough for looo li was lost in
a moment.^ Then again, because of the winding char-
acter of the road, he did not know which way to follow
it. At length, purposing to return eastward to the
fourth watch-tower, after going ten 1% he thought thus
within himself, " I made a vow at the first that if I did
not succeed in reaching India I would never return a
step to the East ; what then am I now doing here ? It
is better to die in the attempt to go to the West, than to
live by returning to the East." Then turning his bridle
he invoked Kioan-Yin, and proceeded in a north-west
direction.
At this time {as he looked) in the four directions, the
view was boundless there were no traces either of man
;

or horse, and in the night the demons and goblins raised

fire-lights as many as the stars in the day-time the ;

driving wind blew the sand before it as in the season of

rain. But notwithstanding all this his heart was un-
affected by fear but he suffered from want of water, and
;

was so parched with thirst that he could no longer go

forward. Thus for four nights and five days not a drop
of water had he to wet his throat or mouth his stomach ;

was racked with a burning heat, and he was well-nigh

thoroughly exhausted. And- now not being able to
advance he lay down to rest on the sands, invoking

1 This SMra is regarded by the although he professed to despise

Chinese as a Mantra, or charm, to Buddhism, used to repeat it from
the present day. One of my native memory,
teachers (when I was in China), 2 Yih-chiu = in a trice.
feooK l] ADVA NCBS TO WA RDS 1-G V. 2

Kwan- Yin without worn out with

intermission, although
sufferings. And
he addressed the Bodhisattva, he
as
said :— " Hiuen-Tsiang in adventuring this journey does
not seek for riches or worldly profit, he desires not to
acquire fame, but only for the sake of the highest reli-
gious truth does his heart long to find the true Law. I
know that the Bodhisattva lovingly regards all living
creatures to deliver them from misery Will not mine, !

bitter as they come to his knowledge

are,
Thus he spake, (graying) with earnest heart and with-
out cessation the while, till the middle of the fifth night,

when suddenly a cool wind fanned {touched) his body,

cold and refreshing as a bath of icy water. His eyes
forthwith recovered their power of sight and his horse
had strength to get up. His body being thus refreshed,
he lay still and fell asleep for a little while. Whilst he
slept thus he had a dream, and in his sleep he thought
he saw a mighty spiritual being, several chang ^ in height,
holding in his hand a halberd used for signalling, who
spake thus *Why are you still sleeping and not pressing
on with all your might ?
The Master of the Law, rousing himself from slumber,
pushed on for ten 1% when his horse suddenly started
oif another way and could not be brought back or turned.

Having gone some li in the new direction, he saw all at

once several acres of green grass ;
getting off his horse,
he let him graze; when leaving the grass, purposing to
resume he came to a pool
his journey, about ten paces off
of water, sweet, and bright as a mirror; dismounting
again, he drank without stint, and so his body and vital
powers were restored once more, and both man and horse
obtained refreshment and ease. Now we may conclude
that this water and grass were not natural supplies, but
undoubtedly were produced through the loving pity of
Bodhisattva, and it is a proof of his guileless character
and spiritual power.^
1 A chang is = 141 English inches.
* This passage isapparently parenthetical, and is not translated by Julien.
24 The life of HIUEN-TSIANG. [bookI.

Having bivouacked near the grass and fountain of

water for a day, on the day following he filled his water-
vessel and cut some grass, and proceeded onward. After
two days more they got out of the desert and arrived at
I-gu. The myriads of dangers and difficulties through
which he passed cannot be recounted in detail. Having
arrived at I-gu, he stopped in a temple where there were
three Chinese priests one was an old man whose vest-
;

ment was without any girdle, and whose feet were bare.
Coming forth, he embraced the Master of the Law, with
many cries and piteous exclamations which he could not
restrain but at length he said, " How could I have
;

hoped at this time, ever to have seen again a man of my

own country ? " The Master of the Law likewise, as he
saw him, was moved to tears.
The foreign priests outside, and the foreign kings
also, came to pay their respects to him (i.e. IRuen-
Tsiang). The king invited him to his own house and
provided him with abundance of entertainment.
At this time the king of Kau-chang, Khio-wen-t'ai, had
previously sent some messengers to I-gu, and on this day
as they were about to return they met the Master of the
Law. Accordingly when they had got back they told
the king (of his arrival). The king hearing it, immedi-
ately sent messengers to order the king of I-gu to send the
Master of the Law to him. Moreover the king selected
several tens of superior horses and sent his officers and
chief ministers to escort him to his presence. After the
usual delay of ten days, the king's messengers came and
explained the king's plan, and then they earnestly besought
him to comply with the arrangement. The Master of
the Law had purposed in his mind to take (the road
leading)past the Mausoleum (Feou-tu, Stupa) of the
Khan, but now, notwithstanding his respectful refusal of
the king of Kau-chang's request, he could not escape
from it —and so was obliged to go. Crossing the southern
desert, after six days they came to the borders of Kau-
feooKL] THE KING EXHORTS HIM TO REMAIN. 25

chang, to the town of Pih-li. And now, the sun just

set, the Master of the Law wished to stop in this town,
but the magistrates and the messengers said, " The royal
city is near — we
beg you to advance there are several —
relays of horses in front." The Master of the Law left
his old red horse which he had ridden hitherto behind,
to be sent on afterwards, and then in the middle of the
night they reached the royal city. The officer of the guard
at the gate having informed the king, he commanded the
gate to be opened.
When the Master of the Law entered the city, the
king, surrounded by his attendants in front and rear,
bearing lighted torches, came forth in person to meet
him. The Master of the Law having entered the inner
hall, took his seat beneath a precious canopy in a pavilion
of two stages. After salutation the king said in a most
agreeable manner, *'
From the time that I knew of your
honour's name, my happiness has prevented me from
sleeping or eating ; after calculating the distance of the
road, I was sure you would arrive to-night, and therefore
my wife and children with myself have taken no sleep,
but reading the Sacred Books, have awaited your arrival
with respect."
A moment after, the queen, with several tens of
servant- women, came in to pay her respects.
And now as the day-dawn came on, he said :
" After a
fatiguing journey I have a wish to sleep." The king
hereupon retired to his palace and left several eunuchs
to wait on him during the night.
Then in the morning before the Master of the Law
had arisen, the king in person, with the queen also, and
her followers, waiting below, came to the door to salute
him after which the king said
:
" Your disciple (ix,
:

the king) cannot but think how wonderful it is that you

by yourself alone should have been able to surmount
the difficulties and dangers of the road in coming hither."
And in saying these words he could not refrain from
 "

i6 THk LIFE OF tilUEN-TSIANGr. [boos t

tears and exclamations of wonder. After this lie ordered

food to be provided according to the rules of religion.
Moreover, by the side of the palace there was an oratory
to which the king himself conducted the Master of the
Law and installed him there. Moreover, he commissioned
certain eunuchs to wait on him and guard him.
In this convent there was a certain Master of the Law
called Tiin who formerly studied at Chang'an and was well
The king, who highly
versed in the details of religion.
esteemed him, commissioned him to go visit the Master
of the Law. After a short interview he left, on which
the king again ordered a Master of the Law called
Kwo-tong-wang, about eighty years of age, to take up
his residence with the Master of the Law, with a view to
persuade him to remain where he was and not to go to
the Western regions. The Master of the Law was un-
willing to assent, and after ten days' delay he wished to
be allowed to go on his way. The king said :
" I have
already commissioned the Master Tong to confer with
you and request you to remain here. What, sir, is

your intention ?
The Master replied, " To request me to remain here is
surely an act of goodness on the part of the king, but
truly my heart cannot consent."

The king replied :

" When I travelled in the great
country (i.e. China) with my teacher during the Sui
emperors' time, I visited in succession the Eastern and
Western and the country between Yen-tai and
capitals,
Fen-tsin and I saw many renowned priests, but my
heart felt no affection for them but from the time I
:

heard the name of the Master of the Law my body and

soul have been filled with joy, my hands have played
and my feet have danced. Let me persuade you, sir, to
remain with me here. I will provide for your wants to
the end of my life, and I will undertake that all the
people of my realm shall become your disciples, if, as I
Bookl] the ring uses THREATS. if

hope, you on your part will instruct them. The priests

and their'followers, although not numerous, still amount
to several thousands. I will cause them to take the
Sacred book m hand (which and to attend
yoiv select)

with the rest to your instructions. I pray you accede

to my desire and earnest request, and do not think of
going on your journey to the West."
The Master, in declining the invitation, said " How can :

I, a poor and solitary priest, sufficiently acknowledge the

king's generosity. But I undertook this journey not

with a view to receive religious offerings. Grieved at
the imperfect knowledge of religion in my native land,
and the poorness and defective condition of the Sacred
Texts, and being myself agitated by doubts as to the
truth, I determined to go and find out the truth for
myself. Hence at the risk of my life I have set out for
the West, to inquire after interpretations not yet known.
My purpose is that the sweet dew of the expanded law ^
shall not only water Kapila, but that the mysterious words
may also spread through the regions of the East. The
thought of fi^nding my way through the mountains and
my earnest desire to seek a friend of illustrious ability,
this has, day by day, strengthened my purpose why then ;

would you cause me to stop midway I pray your !

majesty to change your mind, and do not overpower me

with an excessive friendship."
The king replied, " I am moved by an overpowering
affection towards you and the Master of the Law must
;

stop here and receive my religious offerings. The Ts'ung

Ling Mountains may fall down, but my purpose cannot
change. Be assured of my sincerity and do not doubt
my real affection."

The Master of the Law answered " What need is :

there of so many words to prove the deep regard the

1 Fang-teng; an expression (omitted to the " breadth and widtli" {squared-
by Julien) commonly used for the equally) of this class of book. Of.
Vaipulya class of Stitras. It points the So. Vipula,
^8 THE LIFE OF HWEN'TSlANG. [mo^t,

king has for me ? But Hiuen-Tsiang has come to the

West for the sake of the Law, and as he has not yet
obtained his object he cannot halt in the middle of his
enterprise. Wherefore I respectfully request to be
excused, and that your majesty would put yourself in my
place. Moreover, your august majesty in days gone by
has prepared an excellent and so has
field of merit,
become a ruler of men. you the preserver
'Not only are
and sustainer of your subjects, but you are also the
protector of the doctrine of Buddha. It is only reason-
able therefore that you should support and disseminate
(the principles of religion). How then is it that you
"
are now opposing that end ?

The king replied :

" IsTever would I venture to place
obstacles in the way but
of the diffusion of Eeligion ;

because my
realm has no teacher and guide, I would
therefore detain the Master of the Law, in order that he
may convert the ignorant and foolish."

But the Master of the Law continued to excuse him-

self and would not consent (to remain).
Then the king, colouring with anger and stretching
out his hand beyond the sleeve, said, in loud words and a
menacing manner I have a different way of deciding
:
''

this question, sir If, sir, you still think you can go
1

when you like, I will detain you here by force and send
you back to your own country. I commend you to
think over this it will be better for you to obey."
;

The Master answered :

"
Hiuen-Tsiang has come here
for the sake of the greatLaw, indeed and now I have !

—
met with one who opposes me but you have only power
over my body, your majesty cannot touch my will or my
spirit."

And now he could speak no more on account of his

frequent sighs, but the king remained unmoved still he ;
BOOK I.] THE KING RELENTS. 29

caused an additional supply of necessary provisions, and

each day he pressed on him food provided from the
king's own store.

The Master of the Law, seeing that he would be

detained by force in opposition to his original design,
declared with an oath that he would eat nothing, in order
to affect the king's heart. So he sat in a grave posture,
and during three days he neither ate nor drank on the ;

fourth day the king seeing that the Master was becoming
fainter and fainter, overcome with shame and sorrow, he
bowed down to the ground before him and said " The :

Master of the Law has free permission to go to the West

!
I pray you take a slight morning meal
The Master of the Law still fearing his insincerity,
required him to repeat his words with his hand pointing
to the sun. The king answered " If it needs be so, let
:

ns both go into the presence of Buddha, and bind our-

selves mutually together " Accordingly they went both
\

together into the sacred precinct and paid adoration to

Buddha, With them was the royal mother, and the
Empress Chang. So regarding the Master of the Law as
a brother, he gave him free permission to go and seek for
the Law. " But," he added, when you return I request
''

you to stop in this kingdom for three years to receive

my offerings and if in future ages you arrive at the
;

condition of a Buddha,, grant that I, like Prasenajita

or Bimbasara rajas, may be permitted to protect and
!

patronise you

Then he invited him to remain one month and to

expound the Sutra called Jin-wang-pan-jo,^ in order that
during the interval the king might prepare travelling
garments for the Master. The Master giving his full
consent, the empress was greatly rejoiced and desired
to be connected with the Master in close relationship
during successive ages.
^ Of. Nanjio's Catalogue, No. 17.
 30 THE LIFE OF HIUEN-TSIANG. [book i.

Then the Master consented to eat •

(from this we can
see) the firmness of his will and determination.

And now on a day following the king prepared a large

pavilion for the purpose of beginning the religious con-
ferences ; the pavilion could seat three hundred persons
or so ; the empress sat on the right of the king ; the
masters and chief nobles, all took different seats, to
attend the preaching.
Every day at the time of preaching, the king himself
conducted the Master, preceding him with a brazier con-
taining incense. When ascending the pulpit the king,
humbly bowing, placed and begged him to
his foot-stool
mount and be seated. Day by day
this was done.
After the sermon he begged the Master of the Law to
arrange for four Sr^maneras to wait upon him and to
make thirty priests' vestments and considering that the
;

western regions are very cold, he had various articles of

clothing made suitable for such a climate, such as face-
coverings, gloves, leather boots,and so on. Moreover he
gave him a hundred gold ounces, and three myriads of
silver pieces, with iave hundred rolls of satin and taffeta,
enough outward and home journey of the Master
for the
during twenty years. He gave him also thirty horses
and twenty-four servants {hand-hel;ps). Moreover he
commissioned Hun -Sin, one of the imperial censors
belonging to his court, to conduct him to the Khan
Yeh-hu.-"- Again he composed twenty-four official docu-
ments to be presented at Kiu-chi and twenty-four different
countries each letter had a large roll of satin, accom-
;

panying it as a credential. Lastly, he loaded two con-

veyances with five hundred pieces of satin and taffeta,
and fruit of luscious taste, as a present for the Khan
Yeh-hu. Accompanying this present was a letter to the
following purport " The Master of the Law, a friend
:

1 Jul] en has Che-hu> and probably this is not so much a personal name,
he is right. It appears to me that as a titular rank.
BOOK I.] HUIBN-TSIANG'S ACKNOWLEDGMENTS. 31

of your humble servant, desires to search for the Law in

the country of the Brahmans I beseech the Khan to be
:

kind to him, as he has ever been kind to me, his humble

servant/' He requested also that he would require the
rulers of the different countries of the West to conduct
the" Master through their territories and provide relays
of horses.
The Master of the Law, seeing that the king sent the
novices, and these letters, and the silks and satins, &c.,
with him, was overpowered by a sense of his extraordinary
liberality, and made the following grateful oration to
him, saying :

"
Hiuen-Tsiang has heard that whoever would traverse
the deep expanse of ocean or river must use boat and
oar —so those who would rescue (guide) the body of
living creatures engulphed (in ignorance), must avail
themselves of the holy words (of Buddha). Now for
this cause Tathdgata, exercising his great love as of one
towards an only son, was born on this much-polluted
earth, reflecting in himself the wisdom of the three
enlightenments (vidyds), and, as the sun, illuminating the
darkness. The cloud of his love hovered over the summit
of the heavens of the universe and the rain of the law
;

watered the borders of the three thousand worlds (the

Chiliocosm), After procuring advantage and quiet, he
quitted the world for the state of true peace and his —
bequeathed doctrine has spread Eastwards for six hundred
years past. His illustrious doctrine stretched through
the country of Hu and Lo, and has shone as a radiant
star in Tsin and Liang.
" In agreement with the mysterious character of this

doctrine the world has progressed in its higher destiny

only distant people coming to interpret the doctrine (the
sounds of his doctrine) are not in agreement. The time
of the Holy One is remote from us and so the sense of
:

his doctrine is differently expounded but as the taste of

:

the fruit of different trees of the same kind is the same,

32 THE LIFE OF HIUEN-TSIANG. [book I.

SO the principles of the schools as they now exist are not

different. The contentions of the North and South have
indeed for many hundred years agitated our land with
doubts, and no able master has been found able to dispel
them.
"Hiuen-Tsiang owing to his former deserts was privi-
leged at an .early date to adopt the religious life, and

till he had completed about twenty years, received instruc-

tion from his masters. The famous sages and eminent

friends were all carefully consulted and questioned by
him. The principles of the Great and Little Vehicle were
each briefly investigated by him.
" His hand never ceased to examine the different Sacred

Books, but notwithstanding all his pains he was never

free from doubts, until, wearied with his perplexities, he
longed to wend his way to the monastery of the Jetavana,
and bend his steps to the Vulture Peak, that he might
to
there pay his adoration and be satisfied as to his diffi-
culties. But at the same time he knew that the heavens
could not be measured with an inch-tube, nor the ocean
be sounded by a cock's feather.
" But he could not give up the purpose which humbly

inspired him with resolution, and so making preparation

he set out on his way, and through much painful travel
arrived at I-gu.
" I respectfully desire that
your majesty, possessed of
the harmonising heaven and earth, and
influences of
inspired by the soothing power of the two principles,^
may exercise your authority with advantage to all your
subjects. Your renown stretches to the East as far as
China, to the West the hundred tribes of uncivilised
people, the and of the Yue-ti, the
lands of Leou-lan
districts of and Long-wang, all acknowledge
Kiu-sse
your profound virtues, and are obliged to you for your
condescending qualities, and in addition, your respect

1 Tliat is, as it would seem, the two principles that pervade Nature | the
panf/ and pin,
BOOK I.] HIUEN-TSIANG'S ACKNOWLEDGMENTS. 33

for learned men and your love for erudition, exhibit

themselves in your loving attention to their advantage.
" Having learned of my arrival, your majesty has been

graciously pleased to order me and provisions for

escorts,
my entertainment. Since I came your goodness has
continually increased and you have allowed me to dis-
course publicly on religious subjects. You have moreover
condescended to allowme the title of brother,' and have '

entrusted me
with letters of recommendation to the
Princes of twenty and more kingdoms of the West;
you have invited them to show me consideration and
kindness, and ordered them to provide me with necessary
escort and provisions in proceeding from one district to
another. Excited by pity for the wants of a poor pil-
grim who is finding his way to Western countries, and on
account of the rigours of the climate which will affect him
on his journey, you have ordered four novices to accompany
him, and you have provided for his use religious vest-
ments, padded caps, boots, and other articles of clothing.
Lastly, you have added gifts of silks and taffetas, and
''

a large quantity of money, gold and silver, to provide

for his wants during twenty years in coming and going.
I am overpowered by a sense of my obligation, and know
not how to return sufficient thanks. The waters of the
united Eivers ^ do not equal in amount your royal gifts
the Tsu'ng-ling mountains are small and light compared
with the abundance of your benefits.
"What anxious fear can T now have in facing the passage
of the ice-bound glaciers ? ^ —
no anxiety will afflict me
lest I should be too late to pay my reverence at the spots
where stand "the heavenly ladder" (at Kapatha), and
"the tree of wisdom" (at Gay 4). By acceding to my
wishes you have placed me under this obligation, and
to your kind offices all is due.
" After questioning the different masters and receiving
1Ju lien gives'Hlie Yellow River;" tu," But the text has ling k'% re-
which may be right. ferring probably to the Muzart
'

2 Julien translates *'of the Hiueii- Pass.

 " ;

34 THE LIFE OF HIUEN-TSIANG. [book L

from their mouths the explanation of the true doctrine,

I shall return to my own country and there translate
the books I have obtained. Thus shall be spread abroad
a knowledge of unknown doctrines; I shall unravel the
tangle of error and destroy the misleading influences
of false teaching ; I shall repair the deficiencies of the
bequeathed doctrine of Buddha, and fix the aim of the
mysterious teaching (0/ the schools),
" Perchance by these meritorious works I may in some

degree repay your large beneficence but considering —

the greatness of the task before me {the distance of the
road), I can delay no further; to-morrow I must take
leave of your majesty, and this causes me much pain.
**
I can only, in consideration of your majesty's goodness,
offer the tribute of my sincere gratitude."

The king, in reply, said :

" You have, respected Master,
allowed me to regard you as- a brother, and therefore you
have the right to share with me the wealth of my king-
dom. Why then offer me so many thanks ?

On the day of his departure the king, with the

religiouscommunity and the great ministers and people,
escorted him to without the city on his way to the West
then the king and the people embraced him with tears,
and their cries and groans resounded on every side.
After this the king ordered the queen and the rest to
return home, but he and his suite, with the chief of the
religious community, accompanied the pilgrim for several
scores of K
The princes and chiefs of the other kingdoms did so
likewise, paying him the utmost respect.
After this he journeyed westward, and after passing
through the towns of Wu-pwan and To-tsin, he entered
the country of 0-ki-ni (Yenki).-^

1 Probably equivalent to Yanghi, up the Pilgrim's route as detailed in

as i?i Yanghi-Hissar. We here take the Si-yu-ki,
BOOK II.] ARRIVES AT O-KI-NL 35

BOOK II.

Commencing with 0-hi-n% and ending with Kie-jo-Mo-she

{Kanauj).

Fkom this, going westward, he came to the kingdom of

0-ki-ni ;
^ hereis the fountain of A-f a ^ the Master. The
fountain is situated to the south of the road on a sandy-
hillock. The hillock is several chang in height, and the
water comes from the hill half way up.
The tradition says: There was formerly a band of
merchantmen, several hundred in number, who found
their supply of water exhausted on their mid-journey.
Arriving at this point exhausted and worn out, they
knew not what to do. At this time there was a priest
in their company, who had brought no provisions for the
journey, but relied on the alms of the rest for his sup-
port. The others considering the case, said :
" This
priest serves Buddha on : this account we, as a company,
give him our offerings. Although he has travelled ten
thousand l\ he has had no provision of his own and —
now, whilst we are full of anxiety, he is unmoved by
any care we ought to ask him about it."
:

The priest, in reply to their question, said :

" You, sirs,

who are anxious to get a supply of water, ought each

one of you to adore Buddha, and receive the three Eef uges
and take on you the five moral obligations. Then I will,
for, your sakes, ascend yonder hill and cause a supply of

water to proceed from it."

The entire company, having arrived at such a con-

1 Cf. Records of the Western World, 2 Possibly connected with the Sc.
vol, i. p. 17 ss. Ap or Apsu.
36 THE LIFE OF HIUEN-TSIANG. [book il

dition of distress, agreed to his and received

order,
the rules of moral obligation ; after which the priest
instructed them thus :
" After I have gone up the hill
you must cry out A-fu-sse cause water to flow down
^
1

for our use enough to sustain us.' "

! With these words
he left them. After a little while the company called
out and requested, as he had instructed them. In a
moment the water began to descend in supplied sufficient
for their necessity.
Thewhole congregation were filled with joy and
gratitude but as the Master did not return they went
;

in a body up the hill to see what had happened, and

found that he was dead (become extinct). And now
having wept and lamented, they burnt his body according
to the rules of the Western world on the place where ;

they found him they collected stones and made a tower,

which still exists. Moreover, the water has not ceased
to flow, but, according to the number of the travellers
who pass by this place, it flows down for their use, in
'Small or large supply. If there is no one there, the
fountain dries up (is a mere secretion).

The Master Law, with the rest, passed the night

of the
near the fountain. At
sunrise he went on and crossed
the Silver Mountain."
''
This mountain is very high and
extensive. It is from this place that the silver is dug
which supplies the Western countries with their silver
currency.
On the west of the mountain he encountered a band
of robbers ; after giving them what they demanded, they
departed.
After a little they came to the place of the site of the
royal city, and passed the night by the side of a stream.
At this timesome foreign merchants in their company,
to the number
of several tens, coveting an early sale of
their merchandise, privately went forward in the middle
of the night. Scarcely had they gone ten li when they
BOOK II.] ARRIVES AT K'lU-CHL 37

met a band of robbers who murdered every one of them.

And so, when the Master of theLaw and the others came
to the place, they found their dead bodies there, but
all their riches gone; they passed on, deeply affected
with the sight, and shortly afterwards they saw the royal
city before them.
The king of 0-ki-ni (with his ministers) coming forth
to meet (the Master of the Law), conducted him, and
invited him to enter (the Palace) as his guest. This
country formerly was subjected to attacks from brigands
belonging to Kau-chang, and as there was still ill feeling
(between the two countries, the king) was not willing to
provide an escort.^
The Master of the Law, stopping one night, went for-
wards and crossed a great river. To the west he traversed
a level valley, and after going several hundred li he arrived
at the borders of the kingdom of K'iu-chi \_formerly written
Kivi-tzu, hut incorrectly]. As he approached the capital,
the king, accompanied by his ministers and a celebrated
priest called Mo-cha-kiu-to (Mokshagwpta^ or Mokshahuta)^
came meet him; other priests, to the number of
forth to
several thousands, had remained at the eastern gate of
the city, outside which they had erected a wide floating
pavilion (pointed like a tent), and having brought the
images (of Buddha) in procession, with sounds of music,
had placed them there.
The Master of the Law having arrived, the priests
rising to meet him, addressed him in affectionate language,
and then each one returned to his seat. They then
caused a priest to offer to the Master of the Law a
bouquet of flowers freshly gathered. The Master of the
Law having accepted it, advanced before the image of
Buddha, scattering the flowers and offering worslnp.
After this Mokshagupta took his seat beside him. The
two being seated, the priests again formed a procession
1 As Julien remarks, we must remember that Hiuen-Tsiang was accom-

panied by an escort from Kau-chang.

3^ THE LIFE OF HIUEN-fSIApJG. [book il.

with flowers {in their hands) after which they offered

y

grape juice as they passed. Having thus accepted flowers

and grape juice in the first temple, he next received the
same in the other temples, and thus going the round, the
day began to decline, and the priests and their attendants
gradually dispersed.
There were several decades of men belonging to Kau-
chang who had become monks in K'iu-chi they dwelt ;

apart in one particular temple this temple was to the ;

south-east of the city. As the Master of the Law came

from their native country, they were the first to invite
him to stop the night with them. Because he accepted
this invitation the king and the priests returned each to
his own abode. The next day the king iavited him to
pass over to his palace to receive every kind of religious
offerings and the three pure aliments.-^ The Master of the
Law would not accept them, at which the king was very
vexed; the Master of the Law replied, ''This is the
license granted by the 'gradual' system of the Law;
but the Great Vehicle in which Hiuen-Tsiang has been
instructed, does not admit of it. I will accept the other
reserved food."

Having finished his repast, he proceeded in a north-

west direction from the city to the temple called '0-she
li-ni ^ where the priest Mokshagupta resided. Gupta by
his rare ability and intelligence had acquired the respect
of all the different schools of religion. He had travelled
in India fortwenty years and more, learning {the Sacred
Boohs), Although he had gone through all the Sutras,
yet he excelled in the knowledge of the Shing-ming
{Sdhdavidyd Sutra). The king and the people of the
kingdom were all affected by the utmost respect for him,
and had named him Tuh-po {without equal). When he
saw the Master of the Law come to his abode, he received
1 For the "three pure aliments," and the •* gradual system, " mc?e Jul,
ii. 2 n.
2 Vide Records, cfcc, vol. i., p. 22 n.
BOOK II.] DISCUSSION WITH MOKSHAGUPTA. 39

him with the politeness due to a guest, not knowing as

yet his advanced acquaintance with religion.
Addressing the Master of the Law, he said :
" In this
land we have the Tsa-sin/ the Kin-she,^ the Pi-sha,^ and
other Sutras; you can gain sufficient knowledge by
studying these here, without troubling yourself to voyage
to the West, encountering all sorts of dangers."
The Master of the Law replied :
" And have you here
the Yoga-Sastra or not ?

He answered :
" What need ask about such an heretical
book as that ? The true disciple of Buddha does not
''
study such a work !

The Master of the Law was at first filled with reve-

rence for the person (of Mohsliagupta)^ but hearing this
reply he regarded him as dirt, and answering, said " In :

our country too we have long had the Vibh^sha and

Kosha ; but I have been sorry to observe their logic
superficial and their language weak they do not speak :

of the highest perfection.* On this account I have come

so far as this, desiring to be instructed in the Yoga
Sastra belonging to the Great Vehicle. And the Y6ga,
what is it but the revelation of Maitr^ya, the Bodhisattva
next to become Buddha (lit., the last ^personal BodJii-
sattva)y and to call such a book heretical, how is it you
are not afraid of the bottomless pit ?
The other replied " You have not yet understood the
:

Vibhasha and the other Sutras, how can you say they do
not contain tlie deep principles of religion ?

The Master replied :

" Do you, sir, at present under-
stand them ? " He answered, " I have a complete know-
ledge of them."
The Master then cited the beginning of the K6sha,
and asked him to continue. Forthwith he began to
blunder, and as he came at last to a dead stop, he

1 Samyukt^bliidarma. ^ The * 'highest perfection" inoul-

^ The Kosha. cated by the Yoga system of Bud-
^ The Vibh&sh^. dhism, is, union with the supreme
object of worship.
40 THE LIFE OF HIUEN-TSIANG. [book II.

changed colour, and said with perturbation '' You may :

question me on some other portion of the work."

Then he referred to another passage, but neither could
he recite this, but said " The Sdstra has no such passage
:

as the one you name." Now at this time the king's

uncle, called Chi-Yueh, had become a monk and was
well acquainted with Siitras and Sastras he was on ;

this occasion seated by the side (of Hiuen-Tsiang).

Forthwith, he testified (to the correctness of the quota-
tion), in these words: "This passage is really taken
from the Sdstra ; " and then, taking the original, he read
it out.

Mokshagupta on this was exceedingly abashed and

said :
" I am getting old and forgetful."
He was questioned also regarding the other Siitras,

but could give no correct explanation.

And now, as the snow-passes of Mount Ling were not
yet open, the Master could not advance, but was obliged
to remain, for sixty days or so, detained by this circum-
stance. On going out to observe the condition of the
roads, if they happened to meet together and speak (i,e,
the Master and Mokshagujpta), he did not sit down, but
spoke either standing, or as if anxious to pass on. And
in a private way he addressed the people and said " This :

monk of China is not an easy man to discuss with if ;

he goes to India the younger class of disciples will be

unwilling to present themselves {Le, for discussion or
examination).
So much was the Master feared by him and admired.

The day of his departure having come, the king gave

him servants and camels and horses, and attended by
monks and laymen belonging to the capital, he accom-
panied him for a good distance.

Going west from this two days' journey, he encountered

about 2000 Turkish (Ttch-Kiueh) robbers on horseback;
BOOK 11.] THE MUZART PASS, 41

they were in the act of dividing among themselves the

booty they had got from a caravan, and when they could
not agree they began to fight among themselves and so
were dispersed.
Then going forward 600 li they crossed a small desert
and arrived at the kingdom of Poh-luh-kia^ \_formerly called^
Kih-mek], and stopped there one night. Then proceeding
north-west and going 300 li, they crossed a desert and
came to the Ling^ Mountain, which forms the northern
angle of the T'sung Ling range. This mountain is steep
and dangerous, and reaches to the clouds (heaven),
Froni the creation the perpetual snow which has collected
here in piles, has been changed into glaciers which melt
neither in winter nor summer ; the hard-frozen and cold
sheets of water rise mingling with the clouds; looking
at them the eye is blinded with the glare, so that it
cannot long gaze at them. The icy peaks fall down
sometimes and lie athwart the road, some of them a
hundred feet high, and others several tens of feet wide.
On extreme difficulty of climbing over
this account the
the first, and the danger of crossing the others. More-
over the wind, and the snow driven in confused masses,
make it difficult to escape an icy coldness of body though
wrapped in heavy folds of fur-bound garments. When
desirous of food or sleep there no dry place to be found
is

for a halt ; the only way is to hang the pot for cooking,
and to spread the mat on the ice for sleeping.
After seven days they began to get out of the moun-
tain ; twelve or fourteen of the company were starved
and frozen to death, whilst the number of the oxen and
horses that perished was still greater.
After leaving the mountains they arrived at the lake
called Tsing.^ The circuit of this lake is 1400 or 1500
li, longer from east to west, narrower from north to
south. Looking at the watery expanse, the wind sud-

1 B41uk^. Records, <S;c., i. 24. 2 Qp^ ^ii. i. 25 n.

3 Vide "Eecords," p. 25, n. 80.
 :

4^ THE LIFE OP HIUBN-TSIANG. [book ii.

denly arising swells the waves to a height of several

chang.
Following the borders of the sea for about 500 li in a
north-west direction, the Master came to the city of Su-
yeh/ Here he encountered the Khan of the Turks called
Yeh-hu, who was then engaged on a hunting expedition.
The horses of these barbarous people are very fine the ;

Khan's person was covered with a robe of green satin,

and his hair was loose, only it was bound round with a
silken band some ten feet in length, which was twisted
round his head and fell down behind. He was sur-
rounded by about 200 officers, who were all clothed in
brocade stuff, with their hair braided. On the right and
left he was attended by independent troops all clothed

in furs and fine spun hair garments ; they carried lances

and bows and standards, and were mounted on camels
and horses. The eye could not estimate their numbers.
When they saw each other, the Khan, full of joy, said
" Stay here for a while after two or three days I will
;

come back." He
then directed one of his chief officers,
Ta-mo-chi, to conduct him towards a large tent and to
arrange things for his comfort. After three days in this
residence the Khan returned, and taking the Master of
the Law by the hand he conducted him within.
The tent of the Khan is a large pavilion adorned with
golden flower ornaments which blind the eye with their
glitter. All the officers {Ta hwan) had spread out in
front long mats, in two rows, on which they sat they ;

were clad in shining garments of embroidered silk. The

body-guard of the Khan stood behind them. Eegarding
these circumstances of state, although he was but the
ruler of a wandering horde, yet there was a certain
dignified arrangement about his surroundings.

The Master of the Law proceeding towards the tent,

when about thirty paces from it, the Khan came forth
1 Or ''8h4:*
BdoK II.] ftiE RBCkPTIOn BY THE KHAM, 4J

and conducted him with reverent condescension within,

speaking to him through an interpreter they then :

entered and were seated.

The Turks worship Fire

they do not use wooden seats,
:

because wood contains and so even in worship they

fire,

never seat themselves, but only spread padded mats

on the ground and so go through with it. But for the
sake of the Master of the Law they brought an iron
warming-pan covered with a thick padding, ai. requested _

him to be seated thereon. A short time afterwards they

introduced the Chinese mission and the legates from
Kau-chang with their letters of introduction and presents.
The Khan examined for himself the one and the other
and was much pleased thereat; he then ordered the
envoys to be seated, and caused wine to be offered to
them with the sound of music.
The Khan with his ministers drank to the envoys,
whilst he caused the juice of the grape ^
to be offered
to the Master of the Law. After this they drank one
with the other, challenging one another in succession,
filling their cups and emptying them in succession, ever

more and more animated, during all which time the

sounds of all kind of music (Kin, Mae, L% &G.y resounded
in confused clang. And although the character of the
music was the common sort of the barbarians, yet it was
nevertheless very diverting both to the ear and the eye,
pleasing the thoughts and the mind.
In a little while there were other articles of food
brought forward, such as boiled quarters of mutton and
veal, which were heaped up before the guests but for :

the Master of the Law

they prepared distinct entertain-
ment, consisting of the pure articles of food such as rice-
cakes, cream, sugar-candy, honey-sticks (barley-sugar ?),
raisins, &c,

1 Pu-fau, cf. the Greek ^Srpvt ^ Mmic of the North, South, East,
{Kingsmill). and West {Julien in loc).
 " ;

44 THE LIFE OF HIUM-TSlANG, [book li.

When the feast was over they sent round the grape-
wine again, and then asked the Master of the Law to
expound (declare) the doctrines of religion. Then he,
with a view to admonish them, spoke upon the subject of
the ten precepts (Basasilam), love of preserving life, and
the P^ramitas, and works that lead to final deliverance.
Eaising his hands, he (the King) humbly prostrated
himself to the ground, and joyously accepted the teaching
of the Master.
And now having remained there several days, the
Khan exhorted him to stop altogether, saying " : Sir
you have no need to go to India (In-hc-kia-kwo) ;
^ that
country is very hot, the tenth month there,warm is as
as our fifth month as I regard your appearance I am
:

afraid you will succumb under the climate. The men

there are naked-blacks, without any sense of decorum, and
!
not fit to look at
The Master replied " Notwithstanding all this I desire
:

to go and gaze on the sacred traces, and earnestly to

search for the law."
The Khan then ordered inquiry to be made in his
army for any one who could speak the Chinese language
and that of other countries. So they found a young man
who had lived for many years at Chang'an, and thoroughly
understood the Chinese language.
He was appointed, under the title of Mo-to-ta-kwan,
to prepare letters commendation for the different
of
countries and to accompany the Master to the kingdom
of Kapi^a. Moreover, the Khan gave to Hiuen-Tsiang
a complete set of vestments in red satin, and fifty pieces

of silk ; and then with his officers in person he conducted

him a distance of ten 1% or so.

From this, going west 400 li or so, he arrived at

Piug-yu.^ This is also called " The Thousand Springs."
1 I would caU attention to this unusual form for India, and compare

the SindhuJca king, named in the "Friendly Letter" of Nag^rjuna.

2 Myn-bulak (Bingheul) vide Records, dec, i. 27 n.
BOOK IL] THE WORSHIP OF THE TURKS, 45

The district is several hundred li square. There are a

multitude of pools and springs here, and also trees won-
derful for their luxuriant verdure and height. The cool
refreshing moisture makes this a fit place for the Khan,
when he would avoid the heat of summer.
From Ping-yu, advancing westward 150 1% we come
to the town of Ta-lo-sse (Taras), Again going south-west
200 li, we come to the town of Peh-shwui again going ;

south-west 200 1% we come to Kong-yu city again going ;

south 50 Z^, we come to the kingdom of Nu-chih-kien;

again going west 200 li, we come to the kingdom of
Che-shi. [_T/iis means ''
The stone country,'' Ch. EdJ] This
country, on the west, borders on the river Yeh-yeh (or,

She-She). Again going west 1000 li or so, we come to the

kingdom of Su-tu-li-sse-na. To the east this kingdom
borders on the Yeh-yeh river. This river comes from the
northern plateau of the Ts'ung-Ling Mountains and flows
to the north-west. Again going north-west, we enter
on a great desert without water or grass. We advance
guided by observing the bones left on the way. After
500 li or so we arrive at the country of Sa-mo-kien.
[This means " The happy country,''] ^ The king and
people do not believe in the law of Buddha, but their
religion consists in sacrificing to fire. There are here
two religious foundations, but no priests dwell in them.
If stranger-priests seek shelter therein, the barbarians
follow them with burning fire and will not permit them
to remain there.
The Master of the Law on his first arrival was treated
disdainfullyby the king, but after the first night's rest,
he discoursed on the destiny (catise
for the king's sake
and consequence) of men and Devas
he lauded the meri- :

torious qualities of Buddha: he set forth, by way of

exhortation, the character of religious merit. The king
was rejoiced, and requested permission to take the moral
precepts as a disciple, and from that time showed him
^ For the places named in this section, vide Records, <&c., i. p. 27 ss.
46 THE LIFE OF HIUEN-TSIANG. [book ii.

the highest respect. The two young disciples went to

the temple to worship, on which the barbarians again
pursued them with burning fire — the two Sraman^ras
going back told the king of it. The king hearing it
ordered them to arrest the fire-carriers having done so, ;

he assembled .the people and ordered the hands of the

culprits to be cut The Master of the Law, wishing
off.

to exhort them life, would not consent to

to a virtuous
their bodies being mutilated and so saved them. The
king having beaten them severely, expelled them from
the city.

From this circumstance the higher and lower sort of

people regarded him respectfully, and as a body sought
to be instructed in the faith. Accordingly, having
summoned a large assembly, he received them many of
into the priesthood and established them in the convents.
It was thus that he transformed their badly disposed
(heretical) hearts, and corrected their evil customs. And
so it was wherever he went.

Again going about 300 li to the west, he arrived

at Kluh-shwang-ni-kia."^ Again going west 200 li or so,
we come ^ to the kingdom, of Ho-Han [ie, " 2'he eastern-

rest country^' Ch, Ed^

Again going west 400 li, we
come to the [This means " The middle-
country of Pu-ho.^
rest country*' Ch, Ud.] Again going west 100^ li or so,
we come to the Fa-ti^ country. [This means " The western-
rest country" Gh. Ud,] Again going west 500 li, we come
to the Kingdom of Ho-li-sih-mi-kia {Khwdrazm), This
country on the East borders on the Po~tsu river (th$^
Oxus). Again going south-west 300 li or so, we come
to the country of Kie-shwang-na {Kesh). Again going
south-west 200 li, we enter the mountains. The moun-

Kashania.
1 ^ The Si-yu-ki gives 400 li.
2 The Pilgrim did not visit these ^ TheJp'a-l{^ or Fa^i country probably
countries himself, but wrote from represents the country of the Yue-ti
hearsay.— Vide Records, i. 34 ». ( Vati).
Bokhto.
BOOK II.] INTRIG UES AT K UND UZ, 47

tain road is deep and dangerous, scarcely wide enough

in some places men to pass, and, moreover, without
for
herbage or water; going 300 li or so through the moun-
tains, we enter the Iron Gates. Here the perpendicular
precipices, like walls on either side, afford but a narrow
passage. The stone contains much iron,. which is dug
out. Attached to the wall on either side there is a
folding-gate, with many cast-iron bells suspended above
it; hence the name: this is the barrier against the
advance of the Turks. Passing through the Iron Gates
we arrive at the country of Tu-ho-lo [formerly ly mis-
take written To-fo-lo, Oh, Edi\ From this, having gone
several hundred 1% we cross the Oxus, and arrive at the
Kingdom of Hwo {Kimdiiz), This was the residence of
the eldest son of the Khan Yeh-hu'^ called Ta-tu-sheh
[Sheh is an official title, Gh. Ed^ It was he who had
married the sister of the king of Kau-chang,
Moreover, the king of Kau-chang had sent letters to
this place inrecommendation of the Master of the Law
on his princess Ho-kia-tun^ was dead, and
arrival, the
Ta-tu-sheh was sick. When he heard that the Master
of the Law had come from Kau-chang with letters for
himself and his wife, he was overpowered with grief
thereat, and calling the Master, said " Your humble :

servant at view of you has received sight Would that I

you could remain here a little while, and rest. If I

should recover my health, I will personally conduct you
to the country of the Brahmans.*'
At this time, moreover, there was a Brahman priest who
had come to recite certain charms —
which gradually had
the effect of removing {the sickness of the prince). After-
wards he (i.e. the Frince), married the younger sister of the
Princess Ho-kia-tun. She, at the suggestion of her nephew
who was dead), prepared a poison and
(the son of her sister
killed her husband. The Sheh being dead, the princess
of Kau-chang having only a little child, the nephew who
i Or, She-hu, 2 xhe princess Kho {Julien in loc)
 ;
:

48 THE LIFE OF HIUEN-TSIANG. [book ii.

had the title T^l^ violently seized the government and

became Sheh, after which he married his step-mother.
As the funeral ceremony (of the late prince) was
being- celebrated, Hiuen-Tsiang was detained for more
than a month.

There was then a Sramana called Ta-mo-sang-kia

{Dharmasinha)^ residing in this country. He had
travelled for instruction to India beyond the T'sung-ling
;

Mountains on the western side they called him Fa-tsiang

(i.e. Artizan of the Law, or law-maher). The priests
of Su-leh {Kashgar) and Yu-tin {Khotan) dare not
discuss with him. The Master of the Law {Hiuen-
Tsiang), wishing to know his profound or shallow know-
ledge, sent messengers to him, to ask how many Sutras
or Sastras he was able to explain. The disciples who
were surrounding him, when they heard the message,
were piqued —
whilst Dharmasinha answered with a
smile: "I can explain any of them you like." The
Master of the Law, knowing that he did not understand
the Great Vehicle, turned his questions to the Vibhash^
and other Sutras belonging to the " Little Vehicle." These
questions, not easy to solve, made him allow his in-
feriority. The disciples were filled with shame. From
this time whenever they met, the Sramana was full of ex-
pressions of pleasure, and ceased not to praise the Master,
acknowledging that he was by no means his equal.
At this time, the new Sheh having been established in
his government, the Master of the Law asked him for
official envoys to conduct him, and for post-horses ( U-lo :

UlaJc — he desired to go south towards the country

Jul.), as
of the Brahmans. The Sheh, after consideration, said
''
Your disciple among his possessions has the country of
Fo-ho-lo (BaJdra), bordering northwards on the Oxus
men call the capital city the little Edjagriha — so many
are the sacred traces therein. I beg, sir, you will spend
some time in paying reverence there {to these sacred
BOOK II.] THE NA VA SA NGHA RA MA 49

spots), and afterwards take up your carriage and go

southward."

At this time there were in this place many tens of

priests of Baktra, who had come to express sympathy
with the new Sheh on the death of his predecessor ;
^
when
the Master of the Law met them, he expressed his
intention, and to this they replied " You ought to go
:

—
with us at once- the road is open now, but if you delay
here longer the change of place will be difficult." The
Master of the Law on these words forthwith took leave
of the Sheh, and taking up his carriage, departed with
those priests. Having arrived at this place (i.e. Balhh),
observing city and its suburbs, he noticed the
the
apparently barren character of the city and its neigh-
bourhood, but yet, in truth, it was most excellent land.

There were about a hundred Sangharamas and three

thousand priests, or so, all belonging to the ''Little
'
VeUckr

Outside the city on the south-west quarter there is the

JSTavasafighar^ma,which is remarkable for its imposing
structure and unusual ornaments. Inside the Safigh^-
rama, in the hall of Buddha, there is the water- pot of
Buddha, able to contain about two pecks. There is also
here a tooth of Buddha, about one inch long, and eight
or nine-tenths in breadth, of a yellow- white colour; this
relicalways irradiates a bright miraculous light.
There is also here the sweeping brush of Buddha, made
of Ka^a grass it is about three feet long, and perhaps
;

seven inches round; the handle is ornamented with various

precious substances. These three things are brought out
every feast day, and the priests and laymen draw near
to worship them. The most faithful, behold a spiritual
radiancy proceeding from them.
1 Whom the Sheh had caused to be poisoned.
^ This seems to show that Buddhism had reached Balkh at an early date.
so THE LIFE OF HIUEN-TSIANG, [book IL

To the north Sangharama there is a Stiipa about

of the
200 feet high. To the south-west of the Sangharama
there is a Yihara, of an old date. All the priests who
have attained to the four degrees of holiness (the fruition

of the four paths) during successive ages, dwelling here,

after their Mrvana, have had erected to their memory
towers, the foundations of which, to the number of several
hundreds, are close together in this vicinity. Fifty li to
the north-west of the capital {the great city), we come
to the town of Ti-wei ; forty li to the north of this town
there is the town of Po-li. There are two Stupas in this
town, three chang in height: in former days when
Buddha first arrived at Supreme Enlightenment he accepted
some honey and meal at the hands of two merchants,
who were in that place ; when they had heard from him
the fine moral precepts and the ten rules (sikshdpadas),
they asked to be allowed to present their religious offer-

ings. Tathagata gave to them, for the purpose, some

pieces of his nails and portions of his hair, and ordered
them to a tower, and furnished them with
construct
a model. The two merchantmen,^ taking (the relics),
returned to their own country (or, when about to return
to their own country), and built these two sacred (spiritual)
towers.^ About seventy li to the west of the city there
is a Stiipa more than two chang high they were built ;

in the days of Kasyapa Buddha long ago.

In the New Sanghdrdma there was (a priest) of the
kingdom of Tcheka who had studied the three Pitakas
belonging to the Little Vehicle his name was Prajnakara. ;

Hearing that there were many sacred traces of religion in

the country of Fo-ho-lo (BaJctra), he had therefore come
to worship and reverence them. This man was of
singular wisdom and learning, so that as a youth he was

1 The Chinese is Chang- ch^, which this record may be, it points at any
corresponds to the Sc. Shrishtin and rate to the belief that even in the
i\i& Vixli Setthi. —
Vide Records, i. 47, days of Buddha, merchants from
71. 159. * Baktria had regular commerce with
2 Whatever the historical truth of India.
BOOK II.] J UMA DHA AND jf UZGA NA, 51

distinguished by his great sagacity. He had thoroughly

sounded the nine collections/ and mastered the four
Agamas. The fame of his exposition of the principles
of the faith had spread throughout India. He was per-
fectly acquainted with the Abhidharma of the Little
Vehicle, the Kosha of Katyayana, the Shatpadabhi-
dharma and other works.
Hearing that the Master of the Law had come from
a distance to search for religious books, he was exceed-
ingly glad to meet him. The Master of the Law, in the
course of his statement respecting his doubts and diffi-

culties about the Kosha and Vibh4sh4 and other books,

asked him for some explanations, and was answered in
each case with extreme clearness. He remained here a
month and studied the Vibhash^ S^stra. In this Saiig-
harama, moreover, there were two other (priests) versed
in the Tripitaka according to the Little Vehicle ; their
names were Ta-mo-pi-li (Bharmapriya) and Ta-mo-ki-li
(JDharmakara) they were exceedingly honoured by the
;

others. Seeing the sacred features of the Master of the

Law and the marks of intelligence which distinguished
him, they paid him marked respect.
There were at this time to the south-west of Baktra
the countries named J m-mo-to (Jumadha) and Hu-shi-
kien (JuzgAna)? Their kings, hearing that tiie Master
of the Law had come from a distant country, both sent
their chief ministers to salute him, and to request him to
pass through their countries and receive religious offerings ;

but he declined to go. The messengers having returned

and again come back several times, in consequence of his
continual refusals, at last he complied with the request.
The kings, being overjoyed, offered him gold and precious
stones, and abundance of drink and food; the Master of
the Law declined all such gifts, and returned.

1 That is, the nine Angas or divisions of the Sacred Books of Buddhism.

Vide Burnouf, Introduction, p. 51, ss.

2 For these places, vide Records, &c., vol. i., p. 48.
52 THE LIFE OF HIUEN-TSIANG. [bookii.

Going south from Balkli in company with Prajnakara,

the Master of the Law, they entered the kingdom of
Kie-chi (Gaz).
To the south-east of this kingdom they entered the
great Snowy Mountains, and- going 600 U and more they
left the boundaries of the Tu-ho-lo {Tuhhdra) country,
and entered the kingdom of Fan-yen-na (Bdmiydn).
This country from east to west is about 2000 li in

extent. It is situated in the middle of the Snowy

Mountains the muddy roads and dangers of the passes
;

and tracks are double those of the frozen desert. The

pelting hail and snowstorms go on perpetually inter-
mingled then, the winding and crooked passes that are
;

met with then, in the level parts, the mud stretching

;

for several changs ; so that what Sung-yu says about the

dangers of the western region, (viz., of Sz'chuen and the
Wu'Shan)} "the storeyed ice-like mountains, and the
flying snow for a thousand li,'* is applicable to this
district also.
Alas ! if it were not that I had determined to seek
the incomparable Law for the sake of all that lives,

much rather would I have pleaded that this body of

mine, left by my parents, should have gone on its (last)
journey {i.e, that I should have died). And so Wang-
tsun,^ when he had accomplished the embankments of
Kiu-che, himself said :
" I am but a loyal servant of
Han." The Master of the Law having surmounted the
precipices of the Snowy Mountains in search for the
sacred Law, is also able to be named "a true son of
Tath^gata."
It was thus he gradually arrived at B^miyan, the
chief town of which possesses something like ten reli-
gious foundations, with several thousand priests ; these
belong to the Little Vehicle, according to the L6k6ttara
Vadinah school.

^ Vide Mayers, Manual, &c. sub, 873.

,

2 Probably the character Tsun is for To. Mayers, 822,

BooKiLJ RELICS OF SANAKAVASA. sj

The king of Bamiyan went forth to escort him, and

invited him within his palace to receive his religious
offerings after a day or two he went forth to make his
:

observations.
There were there two priests belonging to the Mahasaiig-
hika school, whose names were Aryadasa and Aryasena,
both of them deeply versed in the Law. When they
met the Master of the Law they were full of admiration,
that so remote a country as China should possess such a
distinguished priest. They conducted him from place to
place to pay his reverence, or to inspect, and did not
cease in their attention and services to him.
North-east of the capital, on the declivity of a hill,

there is a standing stone figure^ about 150 feet high.

To the east of the figure there is a Sangharama, to the
east of which is a standing figure of Sakya, made of
calamine stone,^ in height one hundred feet. Within the
Sangharama there is a figure of Buddha represented as
when he was asleep on entering Nirvana, about 1000
feet in length. All these figures are of an imposing
character and extremely good (execution).

Going south-east from this, 200 li or so, crossing

the greatSnowy Mountains, we come to a small valley ^
where there is a Sangharama, in which there is a tooth
of Buddha, and also a tooth of a Pratyeka Buddha, who
lived at the beginning of the present Kalpa. This tooth
is ^Ye inches long, and four inches broad, or a little
less. Moreover, there is the tooth of a Chakravarttin
monarch (king of the golden wheel), three inches long, and
two "inches broad. Moreover, there is the iron pot (pdtra),
which Shang-no-kia-fo-sha (^dnaJcavdsa) carried, able to
hold eight or nine pints, and also his Sanghati robe, of a
bright red colour. This man, during five hundred births

1 But the text does not say " of 3 The Chinese is ch*uen (a stream),
Buddha," as Julien translates Fie, which has here, and also in Fa-hien,
p. 69. cap. xvi. ad finem^ the sense of a
2 Or, covei'ed with brass plates. valley or gorge.
54 TtiE LiFE OF HIUEM-TSIANG. [book il.

in the world, had always been born with this robe on him,
but afterwards (when he was ordained) changed it (or, it

changed) into a Kashaya garment; the story is a long. one,

as may be read in the other narrative ^ (i.e. the Si-yu-hi),
Thus passed fifteen days, and then, leaving Bamiy^n,
on the second day he encountered a snowstorm, which
caused him to miss his road. Coming to a small sand
hillock, he met some hunters, who showed him the way.
Crossing the Black Eidge,^ he arrived at the borders of
Kapi^a.
This kingdom is about 4000 li in circuit. On the
north it is bounded (bached) by the Snowy Mountains.
The king selected from the Kshattriya caste.
is He
is a shrewd man, and has brought under his
clever,
control some ten kingdoms.
When {Hiuen-Tsiang) was about to arrive at the
capital, the king and all the priests went forth from
the city to escort him.
There are some hundred or so religious foundations,
the residents in which had sharp words together, each
convent wishing to induce the Master to stop there.
There was a temple belonging to the Little Vehicle,
which was named Sha-lo-hia.^ The story goes that the
temple was built some time ago, when the son of the
Han Emperor was held as an hostage. The priests of
this temple said: ''Our temple was originally founded
by a son of the Han Emperor, and now, as you come
from that country, you ought first to stop with us."
The Master of the Law seeing them thus, was deeply
impressed and as his companion, Hwui-Sing {ix, Praj-
;

ndhara, see p. 50), Master of the Law, belonged to this

school of the Little Vehicle, to which these priests were
attached, he did not desire to live in a temple belonging
to the Great Vehicle accordingly they went to stop at
;

the temple made for the hostage.

1 Vide Records, vol. i., p. 53. ^ For some remarks on this name,
2 (Si^h Koh), or Koh Baba. vide Eecords, i. p. 57, n. 203.
Bookil] the concealed TREASURE, 55

Moreover, at this time there was treasured here (by the

hostage), under the foot of the image of the Great- Spirit
King,-^ on the south side of the eastern gate of the Hall
of Buddha, a countless quantity of jewels and gems,
as a means for the after repairs of the building. The
priests, in gratitude for such favours, had in various
places painted on the walls the figure of the hostage
prince. At the time of the conclusion of the Eest,
(i.e. the Eest during the Bains), this congregation holds
an assembly for preaching and reciting the Scriptures,
as a means for planting (or, ^perpetuating his) religious
merit ;
^ custom has been handed down from genera-
this
tion to generation, and is still observed.
Eecently there was a wicked king who, fired by a
covetous disposition, desired to carry off the priests*
treasure. Accordingly he sent men to dig underneath
the foot of the Spirit-King. Then the earth greatly
quaked, and the figure of the parrot which was on the
top of his head, seeing them digging, flapped his wings,
and screamed violently. The king and his troops were
all seized with terror and fell to the earth; after this,
they returned home.
There is in the temple a Stiipa. The tee (encircling

rings) of this building having tumbled down, the priests

wished to take the treasure and to repair it. On making
the attempt, the earth again trembled and roared, so that
no one dared to go near.
When the Master of the Law arrived, the whole
assembly came together, and, as a body, requested the
Master of the Law (to assist them), setting forth and
relating the previous circumstances.
The Master of the Law and the others then proceeded
to the place of the Spirit (that is, the place of the statue

VaiSrav ana : vide Records,

1 T\i?ith, lates to "religious merit." It would
b. n. 207.
i., ^ seem, however, that the religious
Julien's translation is too diffuse,
2 service was designed to perpetuate the
There is no mention of " the hostage " memory of the hostage.
in the text, and the symbol fuh re-
56 THE LIFE OF HIUEN-TSIANG. [book ii.

" Tiie
of the Spirit-King), and burning incense, he said :

royal hostage formerly concealed here these precious

things, purposing them for the meritorious object of
building (i.e. repairing the building
) ; now then the time
has arrived for opening the treasure (charity/) and using
it. We
pray you to penetrate the truth of our purpose,
and for a while restrain the power (virtue) of your
august presence, and permit this proceeding.
I, Hiuen-Tsiang,
*'
will personally superintend (the

worh of excavation), and will measure accurately the

weight, and dispense to the master of the Work, justly,
what is necessary for the execution of the repairs, and
will permit no useless waste. Only we beseech the
spiritual power of the god to condescend to search
out the truth (of our intentions^
Having said these words, he ordered the men to dig into
the ground they did so calmlj^ and without molestation.
;

At the depth of seven or eight feet, they came to a great

copper vessel, which contained several hundred catties of
gold, and several scores of pearls. The great congregation
were filled with joy, and without exception paid their
services to the Master of the Law. The Master of the
Law kept the Eain-Eest in this temple.
The king of this country thinks little of the polite
arts, he entirely trusts to (the teaching of) the Great
Vehicle. As he was fond of the sight of religious con-
ferences and discussions, he asked the Master of the
Law and Prajnakara (Doctor) of the three Pitakas, to
a religions assembly to be held in a Temple of the
Great Vehicle. In that Temple there was (a Doctor)
of the three Pitakas called Manojnaghosha (Mo-nu-
jo-hm-sha), and also a Sa-po-to, A-li-ye-fa-mo (ix, Arya-
varma of the Sarvdstivddin school), and also a priest of
the Mi-sha-seh school (MahisdsaJca), named Ku-na-po-to
(Gunahhadra) ] these priests were reputed the chief in
that convent. Their acquirements, however, were not
universal, but confined to one or other points in the
BOOK II.] ARRIVES AT LAMGHAN. 57,

Great or Little (Vehicle), as the case might be, and

although clear on that point, yet narrowed in its extent
(length). But the Master of the Law had thoroughly
examined the teaching of all the schools, and answered
the questions put to him by all comers, according to the
several systems of doctrine so that all present were
:

constrained to acknowledge his superiority.

Thus for five days (the discussion continued), then the
assembly dispersed.
The king, being overjoyed, gave to the Master of the
Law, as a distinct present, five pieces of embroidered silk ;
and to the others, different offerings.
The Eain-Eetreat being ended in the Sha-lo-kia con-
vent, Prajnakara returned (to Balhh), in obedience to the
request of the king of Tukh&ra. The Master of the
Law having separated from him proceeded eastward, and
having advanced some 600 1% passing the Black Eidge,
he entered the borders of India, and came to the country
of Lan-po (Lamghdn),
This country is about looo li in circuit. There are
ten Sangharamas, the priests are all devoted to the Great
Vehicle. Having stopped three days, he proceeded
southward, and came to a little hill on which was a
Stupa. This is where Buddha stopped in former days
when he came here from the south, in consequence of
which, men, in after days, built this Stupa from a feeling
of affectionate respect. All places to the north of this
are called Mi-li-ku (i.e. frontier lands) [MleSoha lands].
Tathagata, when he desired to instruct and convert (these
people), in so doing, used to pass through the air in
coming and going, and would not tread on the earth, as
the earth trembled and shook under his footsteps.

From this, going south twenty li or so, and descending

the mountain ridge,^ after crossing a river, he came to the
country of Na-kie-lo-ho (Nagarahdra). Two li to the
1 But there is nothing said about ^Hhc black " ridge, as Julien translates.
 "

58 THE LIFE OE HlUBN-TStANG, [book it

south-east of the capital of the country is a Stupa 300

feet or so in height ; it was built by As oka raja. It was
here Sakya Bodhisattva, in the second Asankhya of years
(from the present time), met Jen-tang-Fo (DipanJcara
Buddha). He spread his deer-skin robe and unloosed his
hair, to preserve (the Buddha) from the mud, and in
consequence received a predictive assurance (that he wov2d
become a Buddha). Although there have passed Kalpa
destructions (since that period), the traces of this event
remain intact. The Devas here scatter all sorts of
flowers and continually pay their religious services.
The Master of the Law when he arrived at this spot, paid
his devotions and religiously circumambulated the building.
There was then, by the side of the Stupa, an old priest who
explained for the Master's sake the origin of the building.
The Master's question was this :
" The period of the
Bodhisattva's service in spreading his hair was in the
second Asankhya of years, but since this period to the
present time an innumerable number of Kalpas have
elapsed. In the course of these Kalpas the universe has
been repeatedly perfected and destroyed. As when the
destruction by fire has taken place, even Mount Sumeru
has been reduced to ashes, how is it that this religious
monument (or, these sacred traces), cannot be destroyed ?

In reply, he said "At the time of the dissolution of

:

the universe this monument also is destroyed but at the ;

period of restoration, this old vestige is also restored to

its original condition. So, just as Mount Sumeru is

restored, after its destruction, to its former condition,

why should this sacred relic alone not reappear ? This
comparison can admit of no question." Such was the
celebrated reply.
About ten li to the south-west is a Stupa ; this is the
place where Buddha (i.e. when he was Dipankara) bought
the flowers."^

1 Por the story of Dipankara purchasing the flowers, vide Records, i. 92, 93.
feooK il] re Lies At BiDDA, 59

Again, to the south-east, after crossing a sandy peak,

we come the town of Buddha's skull bone."''
to In
this town a double-storeyed tower and in the upper
is

storey is a small Stupa, made of the seven precious sub-

stances, which contains the bone of the top of the head
of Tathagata. This bone is one foot and two inches
round. The marks of the hair orifices are quite distinct.
The colour of the bone is a yellowish white it ; is en-
closed in a jewelled box. If any one wishes to know
the indications of his guilt or his religious merit, he
mixes some powdered incense into a paste, which he
spreads upon a piece of silken stuff, and then presses it

on the top of the bone : according to the resulting in-

dications the good fortune or ill fortune of the man, is

determined.
The Master of the Law, in taking an impression,
obtained the figure of the B6dhi tree: of the two
Sramaneras who also took impressions, the first obtained
a figure of Buddha, the other a figure of a lotus. The
Brahman who guarded the bone was overjoyed as he
turned to the Master, with his fingers interlaced (rounded
like a hall), and then scattering flowers before him, said
"That indication which the Master has obtained is
extremely rare, and is a sure sign of your having a
portion of true wisdom {Bodhi)!'
There is also here a tower of the skull bone shaped
like a lotus leaf.
Also the eyeball of Buddha, as large as an Amra fruit,
and so bright that its rays dart forth from the box to
some distance outside.
Again, there is the Sangh^ti robe of Buddha, made of
a very fine silky cotton stuff.

Again, there is the staff of Buddha, the rings whereof

are made
of tin, and the haft of sandalwood. All these
the Master of the Law adored with reverence after ;

which, in consequence of this opportunity of paying his

1 Hidda.
6o THE LIFE OF HIUEN-TSIANG. [book it

heartfelt respect, he presented (at the different shrines)^

fifty gold pieces, one thousand silver pieces, four silken
banners, two pieces of brocaded (satin), and two sets of
religious vestments : then having scattered flowers, and
again prostrated himself in worship, he went forth.
And now he heard that to the south-west of the city
of Dipankara, about twenty li or so, there was the cave

where dwelt the IsT^gaiaja Gopala. Tathagata in former

days having tamed this E"aga, left to him as a bequest
his shadow to remain in the cavern. The Master of the
Law wished to go there to worship but he was told that
;

the roads were deserted and dangerous, and moreover

that they were frequented by robbers, and that for the
last two or three years those who had gone for the
purpose of seeing {the shadow) had not succeeded in
their purpose, and so there were few now who w^ent.
And now, when the Master wished to go to pay his
adoration to this relic, the envoys sent with him by the
king of Kapisa, earnestly longing to return, besought him
not to delay any longer nor think of going to the cave.
The Master of the Law replied " The shadow of the
:

true body of Tathagata, during a hundred thousand kalpas

can with difficulty be met with how much rather, then,
:

having come so far as this, should I not go to worship

it ? As for you, advance on your journey slowly, and
I will rejoin you after a little while.''
On this he went alone, and arriving at the town of
Dipankara, he entered a monastery, and inquired some
particulars as to the road, but found no one who would
go with him as a guide. After a while he met with a
little boy who said :
" The farm-house of the convent is

not far from the place, I will guide you so far." The
Master then went with the boy and arrived at the farm-
house, where he passed the night. He then found an
old man who knew the place, and so with him as a
guide they set out together. After going a few li they
were met by five robbers who came upon them sword in
BOOK II.] THE CAVE OF THE SHADOW. 6i

hand. The Master of the Law immediately removed his

loose cloakj so as to let his religious vestments appear.
The robbers said " Where is the Master going ? " In
:

reply he said :
" I am wishful to worship the shadow of
Buddha." The robbers said :
" Have you not heard that
this road is infested with brigands ? " He answered
"Bobbers are human beings. I am now going to adore
Buddha though the road be filled with savage beasts, I
;

have no fear how much less should I fear you, who are
;

"
my human benefactors (or, protectors) ?

Tlie robbers were touched to the heart by these words

and allowed him to go to perform his act of worship, and
so they arrived at the cave.
The cave lies to the eastward of a stony water-course
the door through the wall {of the cave) faces the west.
Looking into the cave all is wrapped in gloom and no
object visible. The old man spoke to the Master thus
"You must enter and pass straight on to the eastern
wall ; when you touch and then go backwards
that, stop,
fifty paces and no more then face the eastern wall and
;

look the shadow is in that place."

; The Master of the
Law entered {the cave) and paced forward, it may be
fifty strides/ and touched the eastern wall, and then

according to the directions he went backwards and stood

still. Then animated by the most sincere desire, he
paid his worship with a hundred and more prostrations
but he saw nothing. He reproached himself for his
shortcomings, and with lamentable cries, he expressed
his deep sorrow. Then again with his utmost heart he
paid his worship and recited the Shing-kwan and other
sutras, he also repeated the g4thas of the Buddhas, making
one prostration after each verse of praise. After about
one hundred prostrations, he saw on the eastern wall a
great light about the size of a Patra ^ {in circuit) which ;

disappeared in a moment. Sorrowful and yet rejoicing he

1 According to this, if he came back fifty paces, he must have stood at the
entrance of the cave. '^
Alms-dish, or bowl.
62 THE LIFE OF HIUEN-TSIANG. [book il

again paid his adorations, and then there appeared a great

light round as a basin, which again as quickly dis-
appeared. Then, filled with additional ardour and desire,
he vowed within himself that if he did not see the
shadow of the Lord of the world, that he would never
leave the place. Then he performed two hundred more
acts of worship, and then, whilst the whole cave was
brightened up with light, the shadow of Tatb^gata of a
shining white colour appeared on the wall, as when
the opening clouds suddenly reveal the golden Mount
and its excellent indications. Bright were the divine
lineaments of his face, and as the Master gazed in awe
and holy reverence, he knew not how to compare the
spectacle the body of Buddha and his kash^ya robe were
;

of a yellowish red colour, and from his knees upward

the distinguishing marks of his person were exceedingly
glorious I but below, the lotus throne on which he sat
w^as slightly obscured. On the left and right of the
shadow and somewhat behind, were visible the shadows of
BSdhisattvas and the holy priests surrounding them.
Having gazed on the vision, he summoned six men,
from some distance outside the gate, to get some fire,
aiqid bring it in for burning incense. But as soon as the
fire was brought in, the shadow of Buddha disappeared.

Then he quickly ordered them to put the fire out, and,

on his earnest request, the shadow again appeared.
Among the six men, five of the number were able to
see the shadow, but one of them could see nothing.
Thus the appearance lasted for the short space of half
a mealtime, during which having uttered his praises in
worship and scattered flowers and incense, the light then
suddenly disappeared.-^
Having left the cave, the Brahman, who had been his
guide, was filled with joy as he extolled the miracle;
moreover he said If it had not been for the sincere
:
'''

1 The entire story of the " Shadow " such contrivances already been intro-
seems to indicate the use of a Ian- duced into India from Persia ?
tern and slide as a pious fraud. Had
BOOK II.] STUPA BUILT BY KANISHKA. 63

faith and prayers of the Master, this could not have

happened." Outside the door of the cave there are
many sacred traces [as detailed in the other narrative].
As they were returning together those five hrigands,
laying aside their arms, received the moral precepts and
departed.

After this the Master rejoined his companions, and pass-

ing over the mountains in a south-easterly direction, after
500 li or so, they came to the country of Gandh^ra.
This kingdom on the eastern side borders on the Sin-tu
river; the capital is called Po-lu-sha-jpo-lo} In this
country many sages and saints from old days composed
Sastras, as for instance Ka-lo-yen-ti'en {Ndraydna Leva),
Wu-cho-Pu-sa (Asangha Bodhisattva), Shi-tsin-pu-sa
(Vasuhandhu Bodhisattva), Fa-k'iu (Dharmatrdta), Ju-i
(Manorhita), Hi-tsun-che (the venerable Parsvika), and
others, all of whom came from this kingdom.

To the north-east of the capital there is erected a

precious tower of the Patra of Buddha.
This patra afterwards removed itself through various

countries, and at present is found in the country of Po-

lai-na-se {Bandras).

Eight or nine li to the south-east beyond the capital

is a Pi-po-lo tree, about 100 The four past
feet high.
Buddhas have all sat underneath this tree, and now
there are the figures of these four Tathagatas placed
here. The 996 Buddhas yet to come will also sit here.
By the side of this tree there this was is a Stupa ;

built by Kanishka-raja it is 400 feet high, the founda-

;

tion part is a li and a half in circuit, and 150 feet high.

Above the Stupa is raised a series of imperishable
(diamond) wheels (or, metal rings), twenty-five in number.
In the Stupa there are ^ariras (relics) of Buddha to the
amount of ten pecks (one hoh).
^ Purushapura (Peshawar).
64 THE LIFE OF HIUEN-TSIANG. [book ir.

A hundred paces or so to the south-west of the great

Stupa there is a figure, carved out of white stone, eighteen
feet high ; it stands with its face to the north. Very
many spiritual portents (ar^ exhibited here). Frequently
there are persons who see the statue at night going
round the great Stupa.
A hundred li or so to the north-east of the Sang-
harama of Kanishka, we cross a great river and come to
the town of Po-sih-kie-lo-fa-ti (Pushkaldvati). To the
east of the town there is a Stupa built by Asoka-r^ja.
Here the four past Buddhas have preached the Law.
Four or five li to the north of the town is a Sang-
harama, within which is a Stupa, about 200 feet high,
erected by Asoka raja it was here that Sakya Buddha
;

when formerly living (acting) as a Bodhisattva, deb'ghted

in performing deeds of charity. For a thousand births he
was born and here, during these
as king of this country,
births, he plucked out his eyes (and gave them in charity).
Of all these acts there are innumerable holy traces.
The Master of the Law visited these sacred spots in
succession, and offered worship.
When he came to a great Tower, or to a great
Sanghar^ma, he always gave away a portion of the gold
and silver and silks and religious vestments which he had
received as a charitable donation from the king of Kau-
Chang. Having delayed long enough to show the since-
rity of his faith in making these offerings, he departed.
From this place he arrived at the town of U-to-hia-
han-cha (Utahhanda),
Travelling northwards from this town and passing
over mountains and valleys, after going 600 li or so, he
entered the country of U-chang-na (Udydna).
On either side of the river Su-po-sa-tu (Subhavastu)
there were formerly 1400 Sanghdramas, with some
18,000 priests; but now all is desert and depopulated.^
^ In Sung-yun's time (a.D. 520) the country was in a high state of prosperity.
It was probably devastated by Mibirakula.
BOOK IT.] THE FOUNTAIN OF APALALA. 65

The priests who observe the Eules and follow the tra-
ditions of religion, belong to five schools, viz., the
Dharmaguptas, the Mahi^asakas, the Ka^yapiyas, the
Sarvastivadas, and the Mahasanghikas. .

The king mostly lives in the town of Mung-hie'li

Qlungali)^ which is well populated and prosperous. To
the east of the town four or five li, is a great stui^a
celebrated for its miraculous capabilities. This is the
place where formerly Buddha (was horn) as Kshdnti
Eishi, and for the sake of Kaliraja allowed his body
to be cut in pieces.^
To the north-east of the town 250 1% entering on a
great mountain region, we come to the fountain of the
Ni\ga A-po-lo-lo (Apaldla), which in fact is the upper
source of the river Suvastu. It flows to the south-west.
This land is very cold. Even during spring and
summer there are frequent frosts, morning and evening,
and flying snow-storms, with pelting rain and snow
fancifully commingled, reflecting the five colours like
confused flowers.
Thirty li or so south-west of the Naga fountain on
the north side of the river on the top of a large flat

stone, there is a trace of Buddha's foot. This trace

appears long or short, according to the merit or prayers
of the men who inspect it.

In former days when Buddha subdued the n&ga

Apalala, he came to this spot and left this trace as a
fortunate indication.
Following down the stream thirty li or so, we come
to the washing-garment stone of Tathagata (i.e. the stone
on which he washed his The marks of the flowery
rohe).

tracery of the Kashaya garment are plainly seen.

To the south of the town 400 li or so, we come to
Mount Hi-lo. Here Tathagata in former days, hearing a
half-g4tba, in gratitude to the Yaksha, threw his body
1 Probably the same as Mankalai, Lat. 34° 50' N., Long. 71° 50' K, marked
on the Indian Survey Map No. 4.
2 Julie n's translation is here in error, vie, p. 86.
IS
66 THE LIFE OF HIUEN-TSIANG, [book ii.

down (from a tree) for his use.-^ [A gdtha consists of

forty-two words, Gh, Ed. The Si-yu-ki says thirty-two.]

Fifty li to the west of the town of Mungali, after

crossing a great river,^ we came to a stupa called Lu-hi-
ta-ka {Rohitalca, i.e., red) ; it is about ten cliang high
(lOO feet), and was built by Asoka-raja. Here Tatha-
gata in former days being born as Maitribala raja, cut
his body with a knife in charity to five Yakshas.
To the north-east of the city thirty li or so, we come
to a stone stnpa called The Miraculous ''
{Adhhuta), ''

It is about thirty feet high. It was here that Buddha

in olden days preached the law on behalf of Devas and
men. After leaving the spot, this stupa rose out of the
earth of its own accord.
To the west of the stupa, after crossing a great river
and going three or four li^ we come to a Yihara, in
which is a figure of Avalokite^vara Bodhisattva, which is

possessed of exceedingly august spiritual qualities.

To the north-east of the city, it is said that there are

men, who, passing across mountains and valleys, following
up {the river) in a contrary direction, along many moun-
tain roads full of mud and dangerous defiles— sometimes
passing across by iron chains and sometimes over flying
bridges —going thus a thousand li or so, come to the —
valley of Ta-li-lo (jDdril) identical with the site of the
old capital of U-chang-na (JJdydna)?
In this valley (cKicen) is a large Sangharama, by the
side of which is a carved wooden statue of Maitreya Bodhi-
sattva, of a golden colour and very majestic in appearance.
It is about lOO feet in height, and was made by the Arhat
Madhy^ntika. By his power of divine locomotion he
enabled an artist to ascend to the Tusita heaven, and
caused him to observe personally tlie characteristic marks

1 Records. Vol. i. p. 124. of the phrase ^Hhere are men, <f?c."

2 Viz. the Kumar
River. probably an error. The symbol for
is
8 In this passage the introduction "a thousand," is also imperfect,
BK.ir.] BODHISATTVA BORN AS CHANDRAPRABHA. 67

(of Maitreya's hody). After going there three times, the

meritorious work was finished.
Going south from the town of U-to-kia-han cha, we
cross the Sin-tu river, which is here three or four li in
width. Its stream is extremely clear and rapid.
Poisonous dragons and evil sprites dwell beneath this
river in great numbers. Those who cross this river
carrying with them rare gems of India, or celebrated
flowers, or Sdrlras, the boat (in which they embark) is
suddenly overwhelmed by the waves.
Crossing the river we come to the country of Ta-cKa-
shi-lo (Taksha^ila). To the north of this town, about
twelve or thirteen 1% there is a stupa which was built
by King A^6ka. It constantly emits a sacred light from
its surface.

In olden times when Tath&gata was practising the

duties of a Bodhisattva, he cut off his head in this
place. He was then king of a great country, and his
name was Chandraprabha. By so doing he aimed to
acquire the supreme wisdom of B6dhi, and this he did
through a thousand births.
By the side of the stupa is a Sangh^rama; in old
days Ku-mo-lo-to (Kumaralabdha) a master of the
Sautrantika school, composed in this place various ^4stras.
From this, going about 700 li in a south-easterly
direction, we pass through the kingdom of Sang-ho-po-
lo (Simhapura).

After leaving the northern borders of Takshasila,

and crossing the Sindhu river about 200 li to the south-
east, we go through a great rocky pass {gate). This is

the spot where in olden time the Mah4sattva as a Prince

Eoyal, gave up his body to feed the seven cubs of the
starving Wu-fu (tiger cat^ cf. Otu)}

The land here was originally dyed with the blood of

1 Vide Mecords, i, 146.
 " ;

68 THE LIFE OF HIUEN-TSIANG, [book ii.

the Eoyal Prince, and now it remains of the same colour

and the shrubs and trees partake of this hue.

Again going from this in a south-easterly direction

500 li or so across the mountains, we come to the
country of Wu-la-shi (Ura^a). Still going to the south-
east, climbing precipitous passes and crossing iron bridges
for 1000 li or so, we arrive at the country of Ka^mir.
The capital of this country on the west borders on
the Great Eiver. There are 1 00 religious foundations in
it, and about 5000 priests. Moreover, there are four
wonderful height and great magnificence these
stiipas of :

were built by A^oka-raja. Each of them has about one

measure of the sariras of Tath4gata.
When the Master of the Law first arrived at the
borders (of this kingdom), he entered it by the stone
gates, the western entrance of the kingdom. The king
sent his mother and younger brother with chariots and
Having entered the stone gates, he
horses to escort him.
visited Sangh^rftmas and offered his
successively the
adorations then coming to a temple he passed the night
;

there. The name of the temple was U-sse-kia-lo

{Hushhara)}
That night the priests saw a vision in their sleep; a
divine being said to them :
" This stranger-priest is come
from Maha-China he wishes to study the sacred books,
;

and to adore the sacred traces in India."

The Masters said in humble reply " We have not yet :

heard of this man."

" This man who has come {from afar) to seek after

the Law," he added, " is surrounded by numberless good

spirits, who follow him everywhere. Such a man is now
in your midst — resting for the night. The merit which
attaches to attention paid to distant visitors is very great.
You ought now therefore to be diligently reciting the Scrip-
tures, and exciting in him a spirit of praise. Why, then,
are ye idle in these duties and plunged in sleep ?

* So restored by Julien, in loc.

bookil] arrives at THE CAPITAL OP KASMIR, 69

The priests hearing these words awoke, and moving

about, or sitting in meditation, recited the Scriptures, till

morning — and
then coming together they related the
incident of the vision one to another, and applied them-
selves more earnestly to their devotions.
Thus they continued which the
for several days, after
Master gradually approached the capital; when distant
from about it one li he reached the preaching-hall (JDhar-
niasdla). Then the king, with his assembled ministers and
all the priests belonging to the capital, advanced to the
preaching-hall, and escorted him onwards, being altogether
something like a thousand men, with standards and para-
sols, with incense and flowers filling the roads. When they
met {the Master) they all performed a humble salutation and
spread before him countless flowers as religious offerings.
This done, he was invited to mount a large elephant
and thus escorted, he approached the capital.
They stopped at the Ohe-T/e-in-io-lo convent {Jayendra).
On the morrow the king besought him to enter his
palace and receive his religious offerings he also ordered ;

several tens of the most distinguished priests {to attend

on this occasion). The repast ended, the king invited
them to open the conference, and requested the Master to
discuss difficult {"parts of the doctrine).
Observing his readiness {joy)^ and finding that having
come from fired by a desire to learn, he had no.
far,

original from whence to read

texts {the Jcin^) gave
him twenty men to copy the Sacred Books and Ssistras
moreover, he ordered five men to wait on him and obey
his orders, and to furnish him, free of expense, with
whatever things he required.
The chief of the priests of that establishment was a
man of high moral character. He observed with the
greatest strictness the religious rules and ordinances. He
was possessed of the highest intelligence, and acquainted
with all the points of a true disciple. His talents were
eminent ; his spiritual powers exalted ; and his disposition
 " —

76 THE LIFE OF HIUEN-TStANG, [book li.

affectionate. Thus he was pleased to invite the illustrious

stranger and to honour him as a guest. The Master of
the Law likewise with all his heart respectfully questioned
him, and night and day begged him ceaselessly to explain
and give into his keeping the various Sastras.
That eminent man was about seventy years of age
his natural forces were somewhat abated but having —
had the fortune to meet with a vessel of divine power
{i,e, Hiuen-Tsiavg) he used his utmost efforts to rouse

himself (to the task of explication). Before noon he

explained the Kosha ^^stra. After noon he explained
—
the Niydya-aniisdrd ^astra after the first watch of the
night he explained the Hituvidyd ^^stra. On these
occasions all the learned men within the borders {of the
kingdom), without exception, flocked together {to hear

the discourse). The Master of the Law, following the

words of his teacher, grasped thoroughly the entire
subject — he penetrated all the obscure passages and
their sacred mysteries, completely.
So that eminent man was immeasurably overjoyed
and spake to the body of priests in these words, " This
priest of China possesses wonderful {vast and immeasur-
ahle) strength of wisdom. In all this congregation
there is none to surpass him. By his wisdom and his
virtue he is competent to join in succession to the fame
of the brother of Yasubandhu {i.e, Asangha Bodhisattva).
What a subject for regret, indeed ! that belonging to a
distant land he cannot at once form a part in the
bequeathed fragrance of the saints and sages 1

Then there was in the congregation certain priests

versed in the doctrine of the Great Vehicle— viz., Pi-shu-
to-sang-ho (Visuddhasimha), Ghin-na-fan-tib (Jinabandhu);
and of the Sarv^stavadin school, the following : Sii-kia-
mi'tO'lo (Sugatamitra), Po-sib-mi-to-lo (Yasumitra) ; and
of the school of the Mahasanghikas, the following : Sii-li-

ye-ti-po (Suryadeva), Chin-na-ta-lo-to (Jinatrata).

BOOK II.] THE COUNCIL OF KANISHKA. 71

This country from remote times was distinguished for

learning, and these priests were all of high religious
merit and conspicuous virtue, as well as of marked
talent, and power of clear exposition of doctrine; and
though the other priests (i.e. of other nations) were in
their own way distinguished, yet they could not be
compared with these — so different were they from the
ordinary class.

When they first encountered the Master of the Law,

because he was filled with enthusiasm for the great
Masters, they did not cease to propose difficult questions,
to catch him. The Master of the Law, with clear sight
and unembarrassed language, answered them with no
hesitation.
From this time forth the sages were abashed in his
presence.

This country was formerly a N^ga's lake. Fifty

years after Nirvana of
the Buddha, Madhy^ntika, a
disciple of Ananda, converted the dragon-king. Quit-
ting his lake he founded 500 Sangh^r^mas, and invited
sages and saints to come and dwell there, and receive
the religious off'erings of the N^gas.
After this, Kanishka, king of Gandh&ra, in the four
hundredth year from the Nirvana of Tath^gata, at the
request of Parsvika, convoked an assembly of saintly
men, who were conversant with the esoteric doctrine of
the three Pitakas, and had investigated the exoteric
doctrine of the five vidy^s.-^
Thus 499 men came together, and these, with the
venerable Vasumitra, composed 500. The saints and
sages then assembled, and recited connectedly the three
pitakas.
First they composed, in ten myriad stanzas, the
Upadesha-sdstraj to explain the Sntra pitaka.

1 The text is here defective.

72 THE LIFE OF HIUEN-TSIANG, [book il

Next in ten myriad stanzas they composed the Vinaya^

vihdshd-sdstra, to explain the Vinaya.
Next they composed, in ten myriad verses, the Ahhi'
dhama- Vibdshd-sdstra,
Altogether they composed thirty myriad of verses
consisting of ninety-six myriad words.

The king ordered these Sastras to be engraved on

sheets of copper, which he enclosed in a stone chest,
sealed and inscribed. Then he built a great stnpa and
placed the chest within it, commanding the Yaksha spirits
to protect and defend it.
The increased light thrown on the very mysterious doc-
trines of religion, is the result {force) of this (condtcct).

Thus having halted here, first and last, for two years,
and having studied the Sutras and Sastras, and paid
reverence to the sacred traces, the Master took his leave.
Proceeding in a south-westerly direction, he crossed
mountains and streams, and going 700 1% he came to the
kingdom of Pan-nu-tso (Funach),
Thence going east 400 U or so, he came to Ho-lo-she-
pu-lo (Bdjapuri),
From this, going south-east down the mountains and
crossing the river, after y 00^ li or so, he came to the
kingdom of Tseh-kia {Takka),

From Lan-po {LamghaTi) till arriving in this territory,

the common people (being residents in a frontier country
some degree in their man-
of a wild character), differ to
ners, clothing, and language, from India, having the
customs of outlying and scattered districts.

Going from the country two days

of E^japuri, after
they crossed the Chandrabh^ga and came to the
^ river,

town of Che-ye-pu-lo {Jayapura), where they lodged for

the night in a temple belonging to the heretics. This
1 Julien has, by mistake, 200 li. 2 xhe Oheii^b.
BOOK II.] ATTACKED BY BRIGANDS. 73

temple was outside the western gate of the town, and

at this time contained about twenty disciples.^ The day
after the morrow, they reached the town of Che kia-lo
(SdJcala). In this town is a Sanghararaa with about
a. hundred priests. In the old days Vasubandhu Bodhi-
sattva here composed the treatise Shing-i-tai-lun? By
the side of the convent is a stupa, about 200 feet high.
This is the spot where in former times the four Buddhas
preached the law. They bequeathed traces of their foot-
^

steps as they walked to and fro which are still visible.

Leaving this place he arrived at a great forest of
Po'lo-che trees (Pala^as), just to the eastward of the
town of Na-lo-sang-ho {Ndi^asimha). In the forest he
encountered a band of fifty robbers. These men, having
taken the clothes and goods of the Master of the Law
and his companions, without leaving anything, then pur-
sued them, sword in hand, till they reached a dried-up
marsh, ready to slay them all. This marsh was covered
with a tangled mass of prickly, matted creepers. The
Master of the Law and the Sr§.maneras who accompanied
him, looking eagerly through the interstices of the wood,
saw on the southern marsh a water-course
side of the
wide and deep enough men. Having
to contain several
privately told the Master of this, he and they together
passed through it, and coming out on the south-east side,
they ran as quickly as they could for two or three li,
when they met a Brahman at work ploughing the land.
When they told this man about the robbers he was
very much frightened, and immediately unyoked his
oxen, and went with the Master to the village. Here
he assembled the people by blowing the conch and
beating of drums. When he had got about eighty men,
each taking what weapon he could, they went in haste to
the place where the robbers were. The robbers seeing the
crowd of men, quickly dispersed and entered the forest.

^ The original is ambiguous : it may refer to the number of the company

with whom Hiuen-Tsiang travelled. 2
Qf^ -^q^ ii93» Naiij. B.'s Cat
 :

74 THE LIFE OF HIUBN-TSIANG, [book ii.

The Master of the Law forthwith went towards the

marsh and liberated the men who were bound and all ;

the people charitably divided their garments among them

and conducted them to the village to pass the night.
And now whilst the men were weeping and lamenting,
the Master of the Law alone was smiling meriily (without
sorrow). On this his companions asked him, and said
" The robbers have thoroughly despoiled us of our travel-

ling robes and goods and we have only just escaped

;

with our lives. Being beggared thus, our difficulties and

dangers are at their extremest point. When we reflect
and think of the circumstances that occurred in the
forest, we cannot but experience the greatest sorrow.
How is it that the Master alone does not share in our
''
sorrow, but is able to keep a smile on his face ?

Answering, he said :
" The greatest gift which living
creatures possess, is life. If life is safe, what need we
care about the rest? So in the current books of my
country it is said :
*
The great treasure of heaven and
earth is life ;
^ whilst life lasts, so long let the great
treasure be prized 1
' A few garments and a few goods,
why care for these so much ? ''

From these remarks his companions understood fully

that as the turbulent waves of a river do not disturb its
pure water beneath, so was he.
On the morrow he arrived at the eastern frontiers of
the kingdom of Tcheka (TaMm) and entered a great

On the west of the city on the north side of the road,

there is a great forest of An-lo (Amra) trees ; in this forest
dwelt a Brahman of 700 years (sie),^ who in appearance
was but about thirty years old. His form and complexion
were perfect (of the first class). His understanding was
of a divine character : his reasoning powers, super-
abundant. He had thoroughly investigated the chung

1 Of. St. Matth. vi. 25. 8 Probably for 170.

2 Probably Lahore.
BOOK II.] CONVkRTS THE HERETICS, 7$

and pih ^astras (the Prdnyamula and the mtasdstra) he ;

was emment in the study of the Vedas, and other books.

He had two followers, each of whom was aged 1 00 years
or more. When he had an interview with the Master
of the Law he was overjoyed in affording him hospitality ;

and when he heard of the adventure with the robbers he

sent one of his servants to tell the people of the town,
who were Buddhists, to prepare food for the Master of
the Law. In this town there were several thousand
dwellings ; a few of the people were believers in Buddha,
but most of them were heretics {sacrificing heretics).
Whilst in the country of Ka^mir, the renown of the
Master of the Law had been noised abroad, and the
neighbouring countries all knew of it the messenger,
:

therefore,from the Brahman, came to the neighbouring

city, and announced as follows " The priest from China
:

has come to our neighbourhood, and robbers have spoiled

him of his clothes and effects now then let all who hear
:

me understand that this is an opportunity for adding to

the amount of their religious merit."
In consequence of this address of the messenger, all

hostile religious feeling was laid aside, and some 300

persons of distinction, having heard the circumstances,
came together and brought a length of cotton stuff and
provisions for eating and drinking, which they respect-
fully presented to him, placing them before him with
extreme humility and reverence.
The Master of the Law, after repeating certain forms
of prayer (incantations), further proceeded to declare
the doctrine of rewards and punishments, as a conse-
quence of present conduct. In consequence of this the
men arrived at a knowledge of truth and gave up their
erroneous doctrine and returned to right reason. Thus
with joyous words and light heart they held their inter-
course with the Master and returned.
The aged {Brahman) was overjoyed at this wonderful
event. Meanwhile the Master divided the cotton stuff
76 THE LtPB OF HIUEN-TSIANC^. [book li.

among the different persons of the company, each person

receiving several pieces for making garments, and when
there was still some left, he presented five pieces {to
the Brahman) in addition.
Here he remained for one month studying the Sutras,
the Peh-hm (Sata-^astra), the Kwang-peh-hm (Sata-s^stra
vaipulyam). The author of this work {i.e, Deva
Bodhisattva) was a disciple of Nagarjuna, who himself
having received the doctrines of his master, expounded
them with clearness.
From this place going 500 li to the east, he arrived
at the kingdom and took
of Chi-na-po-tai (Chinapati),
up his quarters in the convent called Tu-she-sa-na (?).
Here there was a renowned priest named Pi-ni-to-poh-la-
p6 (Vinitaprahha). He was of a good reputation and
had mastered the three pitakas. He had himself com-
posed a commentary on the Panchaskhanda Sastra, and
on the Yidyamatrasiddhi-Trida^a^astra.
On this account the Master remained there fourteen
months. He studied the Abhidharma Sastra, the Abhi-
dharma-prakarana-s^sana-S^stra, the Nyayadv^ra-taraka
Sastra, and others.
To the south-east of the capital, after going SO li or so,
we arrive at the Tamasavana Saiigharama in this convent ;

there are some 300 priests, who belong to the Sarvasti-

vadina school.
The thousand Buddhas of the Bhadra Kalpa, are to
assemble in this place with both men and Devas, to preach
the law to them.
In the 300th year after the Nirvana of Sakya
Tathagata, there lived a master of Sdstras called Katyayana
who composed in this place the Jnana-prasthana Sastra.

From this, going north-east 140 or 150 li, we come

to the kingdom of JS^landhara.^ On entering this country
the pilgrim went to the ^NTagaradhana convent, where
^ Vide Records, i. 170.
BOOK II.] RE A CHES MA TH URA .
77

there was an eminent priest called Chaiidravarma, who

was thoroughly acquainted with the Tripitaka.
On tliis account he rested here four months, studying
the Praharana-pdda-vibdshd-Sdstra.
From this, going north-east after traversing precipitous
mountain passes and going 700 li or so, he arrived at
the kingdom of Kuliita.

From Kuliita, going about 700 li south across a

mountain range and over a river, we arrive at the kingdom
of She-to-tu-lu ipatadru).
Going south-west from this kingdom about 800 1%
we come to the kingdom of Po-li-ye-ta-lo {Pdrydtra),
From this, going east about 500 1% we come to the
kingdom of Mo-t'u-lo (Mathura).

There are Stupas containing relics of the bodies of

Sakya Tathagata and his holy disciples still existing in
this place : to wit, of S&riputra, of Maudgalyayana, of
Purnamaitrey^niputra, of Upali, of Ananda, of Eahula,
and of Maiijus'ri.

Every year, on religious festival days, priests and

disciples assemble at these several stupas, according to
their school, and offer religious worship and offerings.
The followers of the Abhidharma offer to Stoputra;
the Quietists (those who practice meditation) offer to
Maudgalyayana ; the students of the Sutras offer to Purna-
maitreyaniputra ; the followers of the Vinaya offer to
Up^li ; the Bhikshunis offer to Ananda ; the Sramaneras
offer to K&,hula ; the followers of the Great Vehicle offer
to the Bodhisattvas.
Five or six li to the east of the city there is a moun-
tain Saiigharama which was founded by the venerable
Upagupta : there are herein relics of his nails and hair.
In a precipice to the north of the Sanghar^ma there
is a stone house about twenty feet high and thirty feet
78 THE LIFE OF HIUEN-TSIANG, [book il

wide. Within this cave there are heaped up a number of

bamboo splints, The venerable
about four inches long.
Upagupta,^ when he preached the law and led a husband
and wife to the attainment of the fruit of Arhatship,
for eachone so converted deposited in this cave one
bamboo slip but as to others (not so related) although
:

they attained the fruit, he did not record their conversion.

Going north-east from this about 500 li, we come to

Sa-ta-ni-shi-fa4o (SthdnSsvara) . Still going east about
400 li we come to Lu-le-na {Sriighna T)?'

On the east this kingdom borders on the river Ganges,

on the north it abuts on a great mountain {range),
through its centre flows the river Yamuna (Jtcmnd).
Going about 800 li to the east of this river we come
to the source of the river Ganges. This head-stream is

about three or four li in width ; it flows south-east, and

where it enters the sea it is about ten li in width. Its
waters are sweet and soft to the taste, and the stream
carries with it sands of extreme fineness. The ordinary
books of the country speak of it as the "blessed River;"
those who bathe in it are cleansed from sin ; those who
drink its waters, or even rinse their mouth therefrom,
escape from all dangers and calamities, and when they
die forthwith are born in heaven, and enjoy happiness.
So the common folk, men and women, are always
congregating on the banks of the river. But this is

merely the heretical belief of the and is not true. district,

In after times, when Deva Bodhisattva showed them the

right meaning of all this, then the erroneous belief began
to disappear.
There was a renowned priest in this kingdom named
Jayagupta, who had well studied the Tripitaka. The
Master of the Law therefore remained here one winter

1 Upagupta, so celebrated iu the Buddhist community after the Coun-

Northern Legends, is unknown in tlie cil of V^is^li.
Pali Records. This shows the radical ^ AsM. Julien observes, we must sub-
character of the separation of the stitute Su-lu-kin-na for the sjmbok
given in the text; vide Me-cords^ i. t86.
BOOKiLJ THE SANGHARAMA OF GUNAPRABHA. 79

and half the spring season, and heard him explain the
Vibhash^ according to the school of the Sautrantikas.
After this he crossed to the eastern bank of the river
and came to the kingdom of Matipura.
The king of this country is of the caste of Sudras.
There are some ten Sangharamas and about eight hundred
priests here. They study the Little Vehicle, according to
the school of the SarvS,stivMins. To the south of the
capital four or five li, there Sangharama with
is a little

about fifty priests in it it was here that Gunaprabha of

;

old composed the Pin-chin and other S^stras, amounting

"^

to about one hundred in all. This doctor was originally a

native of Parvata, and was a student of the Great Vehicle,
but afterwards he became attached to the Little Vehicle.
At this time the Arhat Devas^na had visited the
Tushita heaven. Then Gunaprabha wished to see Mai-
tr^ya to dispel some doubts, which hindered his religious
progress. He therefore asked Devasena to transport
him by his spiritual power to the courts of that heaven
having looked upon Maitreya he saluted him without
prostrating himself: "I am a religious mendicant {he
thought) in full orders ; Maitreya occupies this heaven
like a layman ; it is not becoming that I should prostrate
myself in worship before him."
And so he came and went three times, but rendered
him no homage. He was puffed up by self-conceit and
got no explanation of his doubts.^
Three or four li to the south of the Sangh4r4ma of
Gunaprabha, there is a Sangharama with about two
hundred priests, who also study the Little Vehicle. It
was here the Doctor of S^stras called Sanghabhadra
ended the years of his life. This doctor was originally
a native of Ka^mir. He was a man of distinguished
learning and great talents. He thoroughly understood
the Vibhash4 of the Sarv^stivMin school.

1 Vide Records, vol. i. p. 191, n.

^ Vide the whole of this story, JRecordSj i. 19a
 "

8o THE LIFE OF HIUEN-TSIANG, [book ii;

At this time Vasubandhii B6dhisattva had also dis-

tinguished himself for his profound learning. He had
already composed the Abhidharma - Kosha - Sastra to
confute the professors of the Vibh^sh^. His deep
reasoning and ornate style were the admiration of all

Western students. The very spirits and demons also

studied and followed his teaching.
Prom the time of Sanghabhadra's appearance (as an
author), his mind had become full of impatient desire.
After twelve years of extended reflection he composed
the Kosha-karika-^astra, in 25,000 ^lokas, and eighty
myriad words. Having finished it, he longed for an
interview with Vasubandhu, to settle the truth or false-
hood of his points. But he died without attaining this
object. Afterwards Vasubandhu saw the treatise, and
loudly praised its wise comments, and said :
''
The force
of the thoughts herein contained is not inferior to that
of the followers of the Vibh'^sh^ school. JSTevertheless,
as its leading principles are entirely in agreement with
my own, let it be named the Kyayanusara Sastra ;

accordingly it was so done, in agreement with this

opinion.
After Sanghabhadra's death they erected to his memory
a stupa in an Amra grove, that still remains ; by the
side of this grove there is a stupa which contains the
relics of Vimalamitra, a Doctor of Sastras. This doctor
was a native of the country of Kasniir; he belonged
to the school of the Sarvastavadins, and had travelled
through the five Indias, and was deeply versed in the
Tripitakas.
Being about to return to his own country, as he passed
on his way by the stnpa of Sanghabhadra, he was deeply
affected to think that the undertaking of this doctor had
not been matured and published before his death; and
so, moved by the thought, he took an oath that he would
himself compose such treatises as would overcome the
principles of the Great Vehicle, and put out the name of
BOOK II.] THE LADDERS OF KAPITHA. 8i

Vasubandhu; and so he thought to perpetuate for ever

the fame of the Doctor (Sanghabhadra).
After having said this, his intellect became confused
his bowels and tongue protruded, and his blood burst
forth over all his body.-^ Then perceiving that the origin
of his sufferingswas from his perverse views, he tore up
his writingsand with deep contrition exhorted his disciples
never to abuse the principles of the Great Vehicle, and
so saying, he died. Where he died the earth opened
and there is a great ditch.
In this kingdom there was an eminent priest called
Mitrasena, ninety years of age. He was a disciple of
Gunaprabha and deeply versed in the Tripitakas. The
Master of the Law stopped with him half the spring and
the summer following, studying the Tattvasatya sastra,
the Abhidharma-jnana-prasthana-^astra, and others.

Proceeding northward from this 300 li or so, we come

to the country of Po-lo-hi-mo-pu-lo (Brahmapura) ; again
south-east of this, going 400 li or so, we come to the
kingdom of Hi-cM-ta-lo (Ahikshetra).
Again, going south 200 li or so, we cross the Ganges,
and then going south-west we arrive at the country of
Pi-lo-na ^-na (Virasana).
Again, going east 200 li or so, we come to the country
of Kie-pi-tha (Kapitha).
About twenty li to the east of the city there is a
Sangh^r^ma, within the court of which there are three
ladders composed of the precious substances ^ they are ;

placed {side hy side) in a direction from south to north

and face the east. It was down one of these that Buddha
of old descended from the Taryastriihshas heaven, and
returned to Jambudvipa after ]3reaching for the sake of
his queen-mother M4ya.^ The middle ladder is of gold,
1 Records^ i. 197. p. 43 n. 2, the author speaks of M^ya
2 Nafor shan. Records^ i. 201. being re-born in the Tuf^ita heaven,
8 Literally, "three precious lad- adopting an error of Eitel's, which he
ders." had corrected.
^ In Legge's translation of Fd-hien^

?
82 THE LIFE OF HIUEN-TSIANG. [book ii.

the one on the left of crystal, the one on the right of

silver. Tathagata, leaving the Sadclharma Hall/ accom-
panied by the congregation of Devas, descended by the
middle ladder ; Mahabrahma, with a white chowrie in his
hand, descended by the silver ladder on the right ; whilst
on the left Sakradeva, with a precious parasol, came down
by the crystal ladder.^
At this time a 100,000 devas and the great B6dhi-
sattvas followed him in his descent.
Several centuries ago these ladders existed in their
integrity but at the present time they have disappeared
;

(been swallowed up). Kings who came afterwards, from a

principle of affection and respect, have reconstructed the
foundations of these ladders with stone and brick, orna-
mented with various gems, to a height of about seventy
feet, and over this they have erected a Vihara, in which is

placed a figure of Buddha in stone.^ On the right and

left of this statue are the figures of Brahma and Sakra,
very glorious in appearance and just as in the originaL
At the side is a stone pillar in height seventy feet, placed
there by A^6ka-raja.
JSTear this is a stone foundation (raised path) fifty paces
or so in length, and seven feet high ; this is the spot
where Buddha formerly paced to and fro.

From this, going north-west 200 1% we come to Kie-

jo-kio-she-kwo (Kanatcj),

This kingdom is four thousand li in circuit ; the capital

borders on the Ganges on the West ; it is about twenty
li in length,and five or six li across.
There are about 100 Sangharamas and 10,000 priests.

1 That is, the preaching haU of correct enough, and shows that the
S^kra. symbol tang in Fd-hien {cap. 17),
2 Vide Records, i. 203. referring to this story, ought to be
^ Julien translates, "in the middle translated "facing" or "opposite
of which is placed," &c. This is to " the middle ladder, &c.
BOOK II.] SILADITYA HARSHAVARDHANA. 83

The priests study the Great and Small Vehicle promis-

cuously.
The king is a Bais Eajput.^ His name is Harsha-
vardhana ; his father's name was Prakaravardhana ^ ;

his senior brother was called Eajyavardhana. Harsha-

vardhana, the present king, is virtuous and patriotic;
all people celebrate his praises in songs.

At the time {when Bdjyavardhana was on the throne)

the king of Karna-survarna, in Eastern India, whose name
was Sasanka-r4ja, hating the superior military talents of
this king, made a plot and murdered him.
Then the great minister Bhani ^ and the subordinate
officers, afflicted to seethe people without a ruler, agreed
to place on the throne his younger brother SiMditya.*
His royal appearance and demeanour were recognised, in
conjunction with his vast military talents. His qualifica-
tions moved heaven and earth his sense of justice was
;

admired by Devas and men. He was soon able to avenge

the injuries received by his brother, and to make himself
master of India. His renown was spread abroad every-
where, and all his subjects reverenced his virtues. The
empire having gained rest, then the people were at peace.
On this he put an end to warlike expeditions, and
began to store up in the magazines, the lances and
swords. He gave himself up to religious duties ; he
prohibited the slaughter of any living creature. He
himself set the example, and ordered all his people to
abstain from flesh meat, and he founded Sangh^rfi^mas
wherever there were sacred traces of religion.
Yearly during three or seven days (or, perhaps, during
three seven-days, i.e. three weeks) he provided food for the
whole body of priests.
Every fifth year he convoked a grand assembly of
deliverance (Mahd-mSksha-parishad), and distributed the
^ Vide Records, i. 209, n. 12. is also called Bhandi (Max Miiller's
2 For Prabh^karavarddhana. India, p. 288).
^ Vide Records, i. 210, n. 18. He * Thatis,SiUdityaHarsliavardhana.
84 THE LIFE OF HIUEN-TSIANG. [book il

stores of his treasuries in charity. To describe all his con-

duct, would be but to tell again the deeds of Sudana.^

To the north-west of the city is a Stiipa about 200 feet

high.
Six or seven li to the south-east, south of the river
Ganges, is a Stupa also about 200 feet high. Both were
built by A^6ka-raja, in places where Buddha had
formerly preached the law.
When the Master entered the kingdom he went to the
temple called Bhadra-Vih^ra. He stopped there three
months, and under the direction of Viryasena, a doctor of
the three Pitakas, he read the Vibhasha of Buddhadasa,
which is called Varmavibhasha-vydJcarana,^

^ That is, Prince Visvdntara, the this passage. Julieii seems to have
hero of the Wessantara J^taka. He had a different text. The sentence
must be distinguished from Sudatta, in my original is, *' Yueh (i.e., viz.)
i.e. Andthapindika. This is plain chan-pi-po-sha-ki.^^ Instead of 2/Me/fc,
from a comparison with ;S*i*n^-!Fw?2's Julien's text seems to have had /SAmf/.
account {Records, i xcviii.) Julien's Concerning the Vibh^sh^ composed
note therefore [in loc.) is in error. by Buddhadasa, vide Records^ i. 230.
2 I see no other way of translating
BOOK III.] ASANGHA'S ASCENT TO HEAVEN, 85

BOOK III.

From Ayddhyd to Hiranyaparvata.

From this, going 600 li or so to the south-east and

crossing the Ganges, on the south of the riverwe come
to the kingdom of 'O-yit-to (Ay6dhya). There are here
about one hundred temples with several thousand priests,
who study both the Small and the Great Vehicle.
In the capital city is an old Sangh4rama. Here the
Bodhisattva Vasubandhu composed his treatises on the
Great and Little Vehicle, and preached for the good of
the community.
North-west of the city four or five 1% and by the side
Sangharama, in which is a
of the river Ganges, is a great
Stupa about 200 feet high. This w^as built by A^oka
raja on the spot where Buddha in old days delivered the
Law for three months.
By the side of this Stupa is a spot where the four
Buddhas of the past age walked for exercise.
To the south-west of the city five or six K, is an old
Sangharama this is the place where Asaiigha Bodhisattva
;

explained the Law. The Bodhisattva, during the night,

ascended to the Tu^ita heaven, and received from M^itreya
Bddhisattva the Yoga-sastra, the Alamkara-Mahay4na-
sastra, and the Madhyanta-vibhangha-sastra. The next
day he descended from the heaven, and declared the Law
for the sake of the community.
Asangha, who is also called Wu-cho, was a man of
Gandhara. He was born in the middle of the thousand
years following the Nirvana of Buddha,^ and became a

1 That is, the middle of **the period of images," beginning 500 years after

the Nirvana.
§6 THE LiFB OF HiUEN-TSIANG. [book hi.

disciple in the school of the Mahisasakas. Afterwards

he joined the school of the Great Vehicle. His brother,
Vasubandhu, became a disciple in the school of the
Sarv^stivadins, but afterwards joined the Great Vehicle.
Both these brothers were, in point of endowments, vessels
full of wisdom and holiness. Asangha possessed vast
ability in composition, and wrote many ^astras, in ex-
planation and comment on, the Great Vehicle. He
of,

was the principal composer of ^eistras in India. For

example, he wrote the Mahay^na-samparigraha-sastra/
the Prakaranaryavacha-sastra-karika, the Abhidharma
sastra, the Vidy^matra-^&stra, the Kosha-sastra, and
others.

The Master of the Law left the kingdom of Ayodhya,

having paid reverence to the sacred traces, and following
the course of the river Ganges, proceeded eastward, being
on board a vessel with about eighty other fellow-passen-
gers. He wished to reach the kingdom of O-ye-rmi-hhi '

(Hayamukha).^ After going about a hundred 1% both

banks of the river were shrouded by the thick foliage of
an A^6ka forest, and amid these trees on either bank
were concealed some ten pirate boats. Then these boats,
propelled by oars, all at once burst forth into the mid-
stream. Some of those in the ship, terrified at the sight,
cast themselves into the river, whilst the pirates, taking
the ship in tow, brought it to the bank. They then ordered
the men to take off their clothes, and searched them in
quest of jewels and precious stones.
Now these pirates pay worship to Durga, a spirit of
heaven, and every year during the autumn, they look
out for a man of good form and comely features, whom
they kill, and offer his flesh and blood in sacrifice to
their divinity, to procure good fortune. Seeing that the
Master of the Law was suitable for their purpose, both

1 B. Nanj. Cat., No. 1202.

2 Yide Eecords, &c. vol. i. p. 229.
,
BOOK III.] A TTA CKED B Y BRIG A NDS. 87

in respect of his distinguished bearing and his bodily

strength and appearance, they exchanged joyful glances,
and said, "We were letting the season for sacrificing

to our god pass by, because we could not find a suitable

person for it, but now this Sraman is of noble form and
pleasing features let us —kill him as a sacrifice, and we
shall gain certain good fortune."
The Master of the Law replied, "If this poor and
defiled body of mine is indeed suitable for the purpose
of the sacrifice you propose, I, in truth, dare not grudge
(the offering), but as my intention in coming from a dis-
tance was to pay reverence to the image of Bodhi and
the Grtdhrakuta Mountain, and to inquire as to the
cliaracter of the Sacred Books and the Law (or, the Law

of the Sacred Books), and as this purpose has not yet

been accomplished, if you, my noble benefactors (ddnapatis)
kill this body of mine, I fear it will bring you misfortune
(instead of good fortune)''
Moreover, his fellow-passengers all, with one voice,
asked them to spare him, and some even prayed to be
allowed to die in his stead but the pirates would not
;

consent.
Then the captain of the gang despatched some men
with water to arrange the ground, and to erect in the
midst of the flowering grove an altar besmeared with
mud. He then commanded two of the company to take
their drawn knives and Master of the Law
to bind the
upon the altar. And now, when they were about to use
their knives for the purpose of sacrificing him, the
Master of the Law showed no sign of fear in his face,
insomuch that all the pirates were moved to astonish-
ment.
When he saw there was no escape, however, he spoke
to the pirates and begged them to allow him a little
time and not to crowd round him painfully —
but " let
"
me," he said, with a joyous mind, take my departure."
Then the Master of the Law, with an undivided mind
 "

88 THE LIFE OF HIUEN-TSIANG. [book in.

bent on the courts of Tusita heaven, thought on the

Bodhisattva Maitreya, and earnestly prayed to be born
in that place, that he might pay reverence and his
religious offerings (to the Bodhisattva), and receive from
him the Yog^chariya-bhumi-^^stra, and listen to the
sound of the excellent Law. Then having perfected
himself throughout in wisdom, " let me return (he prayed)
and be born here below, that I may instruct and convert
these men, and cause them to practise themselves in
doing good and to give up their evil deeds, and thus by
diffusing, far and wide, the benefits of religion, to give
rest to all the world."
Then the Master of the Law, paying worship to the
Buddhas of the ten regions, collected his mind into perfect
composure, and sitting still, fixed his thoughts on Maitreya
without any interruption. Thus he seemed in his inner-
most thoughts as if he rose up above Mount Sumeru and
successively ascending one, two, three heavens, he gazed
upon the courts of Tusita, the place of Maitreya, with its
excellently precious adornments (galleries) and the multi-
tude of devas surrounding" him on every side. At this
time his body and soul were ravished with joy, he
knew nothing of the altar on which he was, he had no
recollection of the robbers. And now, whilst his fellow
passengers gave way to cries and tears, suddenly a black
tempest (ty;phoon) arose from the four quarters of heaven,
smiting down the trees clouds of sand flew on every
;

side ;and the lashing waves of the river tossed the

boats to and fro. The robbers and their company,
greatly terrified, asked the companions of the Master,
" Whence comes this Sraman ? —
what is his name and
title ? and so on.
''
They, answering, said " He comes :

from the country of China —

he is the renowned person
who is in search of the Law ; if you, my masters, kill
him, your guilt will be immeasurable look now and see ;

the winds and waves —

these are but indications of the
!
anger of the spirits of heaven : haste then to repent
BOOK III.] CONVERSION OP THE BRIGANDS. Bg

The pirates then, filled with fear, urged each other

and confession of their fault; then with
to repentance
bowed heads they made profound obeisance (or, they
embraced the religion of Buddha), And now one of the
robbers accidentally touching the Master of the Law
with his hand (or, hand of the Master of the
touching the
Zatv), he opened and said to the robber, "Has
his eyes
the hour come ? " The robber answered We dare not :
'*

hurt the Master we pray you accept our repentance

!
!

The Master then accepted their reverence and con-

fession of faults, arid then preached to them about the
future punishment in Avichi-^ of those who gave them-
selves up to murder, robbery, and impious sacrifices, and
other evil deeds. "How would you then risk the woes
of the long-during asankheya of ages for the sake of this
body of yours, which is but in point of time as the
lightning flash or the dew of the morning ?

The robbers then bowed their heads and confessed

their faults, saying :
" We indeed, individually, were
perverted by a foolish tone of mind, and led to do what
we ought not to do, and to sacrifice (j^ay religious rites)
towhat we ought not to we had not met
sacrifice. If
with the Master —whose moved even
religious merit has
the mysterious powers of heaven —
how should we ever
have been led to repentance ? And now we ask to give
up from the present day these evil ways of ours, and we
**
pray the Master to be witness to our sincerity 1

On this they each encouraged one another to deeds

of amendment, and collecting their various instruments
of robbery together, they cast them into the river, and
whatever clothes or private property they had taken,
they restored these to their rightful owners, and then
they took on themselves the five obligations of a lay-
believer.
Then the winds and the floods subsided, and the
1 The lowest of the Buddhist heUs.
 "

90 TUB LIFE OF HIUBN-TSIANG. [book hi.

pirates were overcome with joy, and bowed their

all

heads in adoration. His fellow voyagers, moreover, were

filled with surprise and admiration -more than ever, whilst

those present and absent who heard of the event could

not help exclaiming with wonder at the occurrence " If :

it were not for the power of his high resolve in seeking

!
for the Law, this could not have come to pass

From this, going east about 300 li, after crossing the
Ganges to the north side, we come to 'O-ye-muh-hM
(Hayamukha).

From this, going south-east 700 li or so, after crossing

to the south side of the Ganges, on the north of the
Kiver JumnS,, we come to the country of Prayaga.
To the south-west of the town, in a grove of Cham-
paka flowers, there is a stupa built by Asoka-raja. This
is the spot where in old days Buddha overcame the heretic

(or, heretics). By the side of it is a Sangharama. Here

Deva Bodhisattva composed the enlarged Sata-^astra and
vanquished the heretics of the Little Vehicle. To the
east of the capital is the spot where the two rivers join,
and to the west of this point is a level plain about four-
teen or fifteen li in circuit. The ground is perfectly level
and straight. From ancient days till now, royal and
noble personages endowed with virtue and love, in the
distribution of their charitable offerings, have all resorted
to this spot for the purpose and hence the name of the
;

Field of Great Beneficence has been given to it. At the

present time Siladitya r^ja, following this custom, has
distributed here the accumulated wealth of five years,
during a period of seventy-five days. From the three
precious objects {Buddha^ Dharma, Samgha), down to the
poorest orphan, there is no one but has shared in his
bounty.

From this, in a south-west direction, we enter a great

feooK HI.] BUDDDA'S ASCENT INTO MBA VEN. 91

forest, in which we frequently encounter evil beasts and

wild elephants. After going 500-^ li or so, we arrive at
Kiau-shang-mi (Kau^ambi).
There are about ten Sangharamas here, with some
300 priests. Within the city is an old (or, ruined) palace
(i.e. palace-precinct), in which is a large Vihara about sixty

feet high, in which is a sandal-wood figure of Buddha,

surmounted by a stone canopy, made by King Ud^yana.
In old times Tathagata dwelt during an entire season
of Eest in the Trayastriihshas heaven, for the purpose of
preaching to his mother. The king, thinking of him with
affection, requested Mgiudgaly&yana to transport a clever
sculptor to this heaven, who might observe the honourable
features and JBgure of Buddha, and on his return might
carve from sandal- wood a true likeness of his appearance.
When the Lord of the World came down again, this
was the figure which arose to meet him.
South of this is a ruined dwelling, the old house of
the nobleman^ Golira.
Not far south of the city is an old Sangh4rama, which
was built on the garden-site of this nobleman. In it
is a stupa, about 200 feet high, which was raised by

Asoka-raja.
Again, south-east -of this, is a double-storeyed tower,
where Yasubandhu composed the Vidyamatra-siddhi-
sastra.
Again, to the east, is an Amra grove, in which are
some old foundation stones.^ This is where Asaiigha
Bodhisattva composed the Prakaranaryavacha - sastra-
karika.^

Going about 500 li from this, we come to the kingdom

1 In my translation of the >S'^-2/'M-^•^, Fa-hien only uses tlie symbol ku

p. 234, I have, by mistake, said that showing plainly enough that Fa-hien
Hwui-lih(t.e. the present work) states would denote that the buildings he
the distance as 50 li. refers to are in ruins. Julien also
2 Chang-cM. translates ku by ruins, Jul, 1. 122,
^ Ku-ki. This expression is con- 1. 11.
stantly used by Hiuen-Tsiang where ^ N. B., 1202.
9^ THE LIFE OF HIUEN-TSIANG. [booK: iit

of Pi-go-kia (Visdkhd), It has about twenty Sang-

haramas and some 3000 priests, belonging, to the Sam-
matiya school of the Little Vehicle.
On the left-hand side of the road which goes south-
east is a great Sangharama. This is where in old days
the Arhat Deva^arman composed the Vijnana-kaya-
pMa-^astra, which affirms the non-existence of "self,"
or, of (individitaT) man. Here also the Arhat Gopa com-
posed the sastra Shing-Kiau-in-Shih, which affirmed the
existence of "self," and of ^^individual) man." These views
of religious doctrine led to many wrangling treatises.
Here where Dharmap^la Bodhisattva
also is the place
during seven days overthrew a hundred writers of sdstras
belonging to the Little Vehicle. By the side of this spot
is the place where Tathagata during six years preached
the Law.

There is a tree here about seventy feet high. Here

in former days Buddha, having cleaned his teeth, flung
the fragments of the wood on the ground. Immediately
they took root, and the umbrageous tree which grew up
remains there till now. The followers of heretical views
often came to destroy it, but as often as they cut it down
itgrew up again as flourishing and verdant as at first.
Going north-east from this 500 li or so, we arrive at
the kingdom of Shi-lo-fu-shi-ti (Sravastl). It is about
6000 li in circuit and has several hundred Sangh^ramas
and several thousand priests,^ all of whom belong to the
Sammatiya school. The capital of this country was where
King Prasenajita dwelt when Buddha was alive.
Within the city there are the old ruins (ku M) of the
king's palace.
Not far east from this is a stupa erected on some old
foundations; this was the spot where stood a great
^ This seems to contradict the ac- then read, "the Sanghdr^mas amount
count found in the Si-yu-ki Records to 100 and the disciples amount to
(ii. 2), unless the symbol ^*sho" be looo.
taken as a verb ; the passage would
BOOK III.] SACRED SPOTS AT SRAVASTL 93

preaching hall erected by King Pras^najita for Buddha's

use.
Next we see a tower ; this was where stood the Vih^ra
of Prajapati Bhikshuni, the elder maternal aunt of
Buddha.
East of this again is a tower ; this marks the spot of
the ruined house ^ of Sudatta, By the side of the house
is a great stiipa ; this is where the AngulimS.lya gave up
his evil design (or, heresy).
Pive or six li to the south of the city is the grove of
Jeta, the same as the garden of the Priend of the orphans
*'

and desolate." There was formerly a Sangh^r^ma here,

but now it has been overturned and destroyed.
On the right and left side of the eastern gate ^ there
have been built stone pillars about seventy feet high.
These were placed there by A^6ka r^ja. All the rooms
are completely destroyed except one little stone chambei
in which there is a golden figure. This figure was made
by King Pras^najita when Buddha in old days ascended
to the Trayastriihshas heaven to preach for his mother's
sake. The king's heart being deeply affected, and hearing
that King Ud^yana had caused a sandal-wood figure to be
made, he, on that account, made this one.
Behind the convent, not far, is where the Brahmachari
heretic killed the woman and accused Buddha of the
murder.^
To the east of the convent about 100 paces is a great
chasm; this is where Devadatta went down alive into
hell after trying to poison Buddha. To the south of this,
again, is a great ditch this is the place where the Bhikshu
;

Kukall went down alive into hell after slandering Buddha.

To the south of this, about 800 paces, is the place where
^I might perhaps say '* ruinous " on each side of the door, when open,
house," but the whole context shows there was a stone pillar" (0. c, p. 56).
that ku has the sense of what we Were the pillars not there when the
should call dilapidated. door was shut?
2 That is, of the "entrance gate "or ^ I have no doubt that the woman
''principal door;" it is difficult to Sundarl was killed, and not that she
know what Dr. Legge means in his killed another,
translation of Fa-hien, when he says,
94 THE LIFE OF HIUEN-TSIANG, [book hi.

the Brahman woman Chan^cha went down alive into hell

after slandering Buddha. All these chasms are without
any visible bottom (are bottomless pits).
To the eastward of the Sanghar^ma about seventy
paces is a Vihara-Sanghar^ma, lofty and large, in which is
a sitting figure of Buddha facing the east. This is the
place where in old times Buddha disputed with all the
heretics.
To the east of this, again, is a D6va temple equal in
size to the Vih^ra ; when the sun's rays move in the
direction of these buildings — the shadow of the D6va
temple does not reach the Vihara, but the shadow of the
Vihara always enshrouds the temple.
East from this three or four li, is a Stupa ; this is the
place where Sariputra discussed with the heretics.

North- west of the capital city sixty li or so, is an old

(ruinous) city. This was the town of the father of Ka^yapa
Buddha, who lived during the Bhadra Kalpa when men's
20,000 years.
lives reached to
To the south of the city is the place where (this)
Buddha first saw his father after having arrived at
perfect enlightenment.
To the north of the city is a tower. This tower
contains the relics of the entire body of Ka^yapa Buddha.
All these were founded by A^oka-raja.

From this, going south-east about 800 li, we come to

the kingdom of Kapilavastu. This country is about
4000 li in circuit; the capital, as well as some 1000
villages, are all waste and ruined. The inner city is
fifteen li round ; it is completely encircled and is

exceedingly strong."^

'^

Within the city are some old foundations (ku hi)

1 But probably there is a mistake the ruined condition of the buildings

in the text, and it should be '* it is is denoted in F^-hien by the symbol
built of bricks and is," &c. " ku,"
2 In this and all the following cases
BOOK III.] KA PI LA VA STU, 95

belonging to the chief palace of Suddhodana raja. Over

these ruins a Vihara has been built in which is a figure
of the king.
To the north some old foundations
of this, again, are
these belong to the sleeping hall of Queen M4ya. Over
this site is built a Vihara, in which is a figure of the
queen. By the side of this is a Vihara this is where ;

S4kya B6dhisattva descended as a sjpirit^ into the womb

of his mother. In it is placed a picture of B6dhisattva
descending to be born.
The Sthavira school says that this took place on the
30th day of the month U-tan-lo-'an-sha-cha (Uttard"
shddha), descending as a spirit into his mother*s womb
on that evening. This would be the
isth day of the
fifth month (with us). The other schools fix the 23rd
day of the month, which would correspond with the 8th
day of the fifth month (with us).
To the north-east of this is a Stupa this is the spot ;

where the Eishi Asita took the horoscope of the prince

royal.

On the left and right of the city is the place where

the royal prince contended in athletic sports with the
S4kyas.

Again there is the place where the royal prince left

the city on horseback {i.e, when he gave up his secular
life).

And there are the places where he turned back in his

chariot, having first seen outside the four gates, the old
man, the sick man, the dead man, and the Sraman, who
had given up the world from disgust.
1 Julien translates the passage as M^j'-a) is on the waU
of the palace
though '^shin " referred to M^ya, and (cf. v. 4. Kiuenof the Buddhacha*
I.
he makes the expression equal to rita). This leads me to observe that
"his divine mother." But this has the descent of Buddha as a spirit, does
no authority, and is expressly con- not mean that he descended in the
tradicted in the Si-pu-ki (K. vi. fol. 9. shape of an elej^hant, but that he was
a. col. 2 and col. 5), where it is said riding on an elejjhant, but being a
*^the picture of the descent as a sp /?•?'«! was invisible. Fzci'e the Chinese
spirit " (there being no mention of picture in Ledge's Fa-hien, p. 65.
96 THE LIFE OF HIUEN-TSIANG. [book hi.

From this, going through a wild forest about 5 00 li

east, we come to the country of Earaa (Eamagrama).
This country has but few houses or inhabitants.
To the east of the old city is a brick Stupa about
100 feet high. After the Nirvana of Tath^gata the old
king of this country, having obtained a share of the
returned home and built this stupa.
relics (^artras), It
constantly emits rays of glory.
By the side of it is a Nelga tank. The N4ga fre-
quently changes his appearance into that of a man, and
as such encircles the tower in the practice of religion
{i.e. horning religioiosly with his right hand towards the
tower). Wild elephants, wdth flowers held in their
trunks, constantly come to offer their religious offerings.
Close by the side of this Stupa is a Sangharama of
which a Sraman^ra is the subdirector {Karmaddna)} The
tradition is this : —
There was formerly a Bhikshu who had
induced some fellow-disciples to travel afield to pay
reverence {to the sacred spots). Then they saw the wild
elephants, carrying flowers in their trunks, lay them
down before this tower. And again they saw them dig
up the herbage with their tusks, and in their trunks bring
water for sprinkling; the company seeing this were
astonished and affected with emotion.
There was one Bhikshu in the company who resolved
to give up the great rules of moral obligation, and remain
there on the spot to render his religious offerings {at the
shrine). Speaking to the others, he said: ''The wild
elephants, beast born as they are, know how to reverence
this sacred tower they gather flowers, and sprinkle water,
;

and sweep How then can we, belonging to the human

!

race and devotees of Buddha, behold this desert spot and

"
not render our religious assistance !

So taking leave of his companions he remained there.

He constructed a dwelling-place, cleared the land, and

*
^ ^^^
li
BOOK III.] K USINA GA RA gy

planted flowers, and cultivated fruits : he let not a moment

pass in idleness, either during winter or summer.
The people of the neighbouring countries, hearing of
him, all contributed of their wealth and valuables to
construct therewith a Sangharama, and they besought
this priest to take the direction of the establishment as
steward. From this time through successive generations
things have been managed according to this old plan.

Going about lOO li Sr^man^ra

to the eastward of the
convent through a great by
forest, we find a Stiipa built
A^oka-raja. It was here that the prince royal, having
passed through the city, and reaching this spot, took off
his ornaments and clothes and the hair jewel of his sacred
tiara, and gave them to Chandaka. Both here and where
he cut off his hair there are commemorative towers.
Having left the forest we come to the kingdom of
Ku-shi-na-kHe'-lo} This place is altogether desert and
waste.
Within the city at the north-east angle is a Stupa
built by A46ka-raj4 on the site of the old house of
Chunda. In the house is a well which was dug when
he was about to make his religious offering. The water
^of this well is still sweet and clear.
Three or four li to the north-west of the town we
cross the '
0-shi-to-fa-tai (Ajitavati) river. Not far from
the bank of the river we come to a ^^la grove. This
tree resembles the Ho : only its bark is a greenish-blue,
and its leaves white, and 'very shining and lustrous.
There are four trees in pairs, of equal height this is the ;

place where Buddha died.

There is a great Yihfi;ra here, built of bricks, within
which is a figure of the Mrvana of Tath^gata ; his head
is towards the north, and his appearance is as if he were
asleep. By the side of the A^ih^ra is a Stupa about 200
feet high, constructed by Asoka raja. There is, moreover,
^ Kusinagara., vide Records, ii. 31.
G
98 THE LIFE OF HIUEN-TSIANG. [book hi.

a stone column standing here, which records the circum-

stances of the Nirvana of Buddha, but does not state the
year or the month.
The current tradition relates that Buddha lived in the
world eighty years, and that he entered Nirvana the i Sth
day of the latter half of month Yaisakha, which
the
corresponds with the i Sth day of the second month {with
us). The school of the Sarv^stiv&dins again say that
Buddha entered Nirvana during the second half of the
month Kartika. This would correspond with the Sth
day of the ninth month {with us).
Some say that 1200 years have passed since the
Nirvana: others, i 500 years: others, more than 900 years,
but not yet the full period of 1000 years.-^
Again, there are towers erected where Tath^gata, sitting
up in his golden coffin, preached on behalf of his mother,
and stretching out his arms questioned Ananda, and showed
his feet to Kasyapa also where they burnt his body with
;

scented wood, and the eight kings divided his bone-relics.

Again, passing 500 li or so through a great forest, we

come kingdom of P6-lo-ni-sse {Bdndras),
to the
This kingdom is about 4000 li in circuit. The capital
borders, on the west, on the river Ganges, it is about ten
li in length, and five or six li in breadth.
There are about thirty Sanghar^mas, and 2000 priests
who study the teaching of the Sarvastivadins, belonging
to the Little Vehicle.
Crossing the Po-lo-ni-sse river (Yaran^), and going
north-east ten li or so, we come to the Sangh^r^ma of
the ''
Stag-desert." The lofty turrets {of the convent)
mingle with the clouds, and the long galleries unite at
the four corners of the building. There are about 1500
priests here, who study the Little Vehicle according to
the Sammatiya school.
Within the great court is a vihara 100 feet high;
^ Becords, ii. 33, n, 91.
BOOK III.] 6*^ CRED SPOTS A T BA NA RA S. 99

there are stone steps, and brick niches arranged in regular

order round the storeys of the building, in each niche is a
gilded figure of Buddha.
Within the great hall (or house) is a figure of Buddha
in brass {calamine stone)} of the actual size of Tath^gata's
body he is represented as turning the wheel of the law.
;

To the south-east of the Vihara is a stone Stupa,

erected by A^6ka-r^ja, about 100 feet high in front of it
;

is a stone column about 70 feet high. This is the place

where Buddha first began to preach. By the side of it
is the place where Mei-ta-li {Maitri) Bodhisattva received

the predictive assurance.

Again Stupa this is the place where
to the west is a ;

Buddha was born as Prabhlpala Bodhi-

in former days
sattva ^ in the midst of the Bhadra Kalpa, when men lived
to 20,000 years of age. At this time Ka^yapa being
Buddha, he received a predictive assurance here.
To the south of this spot is a place where the four
Buddhas of the past age walked to and fro. In length
this terrace is about 500 feet, and in height seven feet.
It is made of a greenish blue stone and bears on its
surface the impression of the four Buddhas walking to
and fro.
To the west of the Sanghar^ma is the washing tank
of Tathagata, and where he cleansed his begging dish
and washed his clothes. These tanks are protected by
Nagas, so that no one may defile the water.
By the side of the lake there is a Stupa where Buddha,
whilst he was practising the preparatory life of a Bodhi-
sattva in the form of a six-tusked white elephant, gave
his tusks in charity to a hunter.
also is the place where, when he was born as a
Here
bird,he joined the company of a monkey and a white
elephant, and making a covenant as to their age according
to a Nyagrodha tree, went forth to convert men.

^ Or, covered with brass plates. Dr. Mitra's Nepalese Buddhist Gaia-
"
^ Or, Jyotipdla Bodhisattva. See %Me, p. 121, &c. * '
loo THE LIFE OF HIUEN-TSIANG. [book iii.

Again there is the spot where Buddha was born as a

deer-king and also where he converted Kaundinya and
;

the others, altogether five men.-^

From this, following the course of the Ganges for about

300 li eastwards, we arrive at the kingdom of Chen-chu
(Ghdzipur), From this, going north-east and crossing
the Ganges, after 140 or i 50 li, we come to the kingdom
of Vaisali.
This kingdom is about 5000 li in circuit; the soil is
loamy and richly watered it produces many Amra and ;

Mocha fruit-trees. The capital town is waste and in

ruins ; its old foundations are sixty or seventy li in
circuit ; the inhabitants are very few in number.
Five or six li to the north-west of the royal precincts
is a Sangh^rama, by the side of which is a stupa ; this is
the place where in old times Buddha recited the Vimala-
kirtti Sutra.
Again, three or four li to the north-east of this is a

stupa ; this is the site of the ruined house of Vimala-

klrtti ; this house is the scene of many strange spiritual
portents.
Not far from this is a house constructed from piled-
up stones ; this is the place where Yimalaklrtti, when
taken with sickness, preached the Law.
^
By the side of this is the old dwelling of Eatnakara
and of the Lady Amradarika.

Next, about three or four li to the north, there is a

stupa ; this is where Buddha stopped when about to
proceed to the kingdom of Ku^inara to attain Nirvana,
surrounded by Devas and men.

To the west, again, is the place where Buddha (turned

round) to behold Vaisali for the very last time.

1 For the various fables referred to ^ Vide Records, cfcc, vol. ii. p. 67,
in t'^is section, cf. Records, ii. p. 47 n. 70.
and'^'ollowing.
^ooKiil] PATALIPUTTRA-PURA. toi

Again, to the south, is the place where the Lady

Amrad^rik^ gave the garden in charity to Buddha.
Again, there is the place where Buddha consented (to
attain) Nirvana, in accordance with the request of Mara raja.
Leaving the southern borders of Vaisali and following
the Ganges river for loo li or so, we came to the town
of Sv^tapura, where the Master obtained the Sutra called
Bodhisattva-pitaka.-^

Again, going south and crossing the Ganges river, we

come to the kingdom of Magadha.^ This kingdom is

about 5000 li^ in circuit. The population is learned and

highly virtuous. There are about fifty Sangharamas and
ten thousand priests, mostly attached to the Great Vehicle.
To the south of the river there is an old town about
seventy li in circuit. Although it is waste and desolate,
the parapets of the walls still remain.
In old days, when men's lives were of immeasurable
length, then this town was called Kusumapura;^ because
the king's palace had so many flowers, it was so called.
Afterwards, when men's lives dwindled down to a few
thousand years, then it was called Pataliputtra-pura, after
the Patali tree ^ (the trumpetjlower-tree).
One hundred years after the Mrvana there was a king
called Asoka, the great grandson of Bimbisarar^ja ;
^ he
transferred his court from Eajagriha to this place. Since
then many generations have passed, and now nothing but
the old foundations remain, and of several hundred con-
vents only two or three survive.
To the north of the old palace (precinct), bordering on
the river Ganges, is a little town ; this town has about
1000 houses; to the north of the palace there is a stone

1 This seems to be parenthetical. berg's translation). According to

2 Records, Book viii. this work (v. 25 and vi. 99) the great
3 Julien gives 600 li by nmistake. grandson of Bimbis^ra was Susunaga,
4 Explained to mean the city of the who, in the first passage, is described
palace of fragrant flowers. as the father of Asdka, and the latter
^ For the story of this tree, vide passage spoken of as As6ka (K^lA-soka)
Records, vol. ii. p. 83. himself. Cf. Records^ ii. 85 and 102,
6 Of. Dipavarhsa, vi. 15, 18 (Olden- n. 41.
102 THE LIFE OF HIUEN-TSIANG, [book lit.

pillar several tens of feet liigli ; this is the place where

Asoka made the hell ( place of torture).
The Master of the Law remained in the little city
seven days, and paid worship to the sacred traces.
To the south of the place of torture is a Stupa this ;

is one of the 84,000 which the king built by the aid

of human artificers. Within it is a measure of the

relics of Tathagata, which ever and again exhibit a
divine brilliancy.

Again, there is a Yihara in which is a stone on which

Tathagata walked : on the stone an impression of the
is

feet of Buddha : in length a foot and eight inches, in

breadth six inches. Under either foot is the sign of the
looo-spoked wheel, and on each of the ten toes is the
mark of the with figures of flowers, vases,
swastika,
fishes, &c., all of which sparkle with light. These are
the traces left on a great square stone upon which -^

Buddha stood, when, after leaving Yaisali, he reached this

spot, being about to attain Nirvana; he was on the
southern side of the river, and addressed Ananda thus,
as he stood " This is the very last time that I shall
:

gaze {at a distance) upon the Yajrasana ^ and Eajagriha,"

and the traces of his feet on this stone remained.

To the north of the Yihara is a stone column about

thirty feet high ; on this pillar is written a record that
A^oka-raja three times gave the whole of Jambudvipa in
charity to Buddha, Dharma and Samgha, and three times
bought back his inheritance {i.e. his empire) with jewels
and treasure.

To the south-east of the old city are the ruins of the

Kukkutarama ^ convent, which was built by Asoka
1 This phrase is omitted by Julien, ^ That is, the diamond-seat, on
but it is an important one, as it which he had reached perfect enlight-
enables us to identify PI. xxvi. fig. i, enment.
Tree and Serpent W orship, with this Asok^rama, Dip.,
=^ vii. 59.

scene.
BOOK III.] THE BODHIMANDA, 103

raja: it was here he convoked the 1000 priests and

supplied them with the four kinds of religious offerings.-^
The Master of the Law paid reverence to all these
sacred traces, during seven days, visiting them severally.
Then going south-west six or seven yojanas he came
to the Tiladaka ^ convent. In this convent were several
tens of priests of the three pitakas {ix. Buddhist priests),
who hearing of the arrival of the Master of the Law came
out in a body to meet and escort him.
From thisj again, proceeding southwards 1 00 li or so,
we come to the Bddhi tree. The tree is protected by
high and very solid brick walls; the wall stretching
east and west is long, but narrower from north to south.
The principal gate faces the east looking towards the
river Ni-len-shan {Nairanjdna). The southern gate
borders on a great flower-tank. The west a mountain
side protects. The north gate leads into the great Sang-
h§.rama. Within this on every side are the sacred traces
of religion, vih^ras, stupas, and so on, all of which kings
and great ministers and rich nobles have constructed
from a principle of reverence, and for the perpetual memory
{of their religion).
In the centre of the whole enclosure is the Diamond
throne, which was perfected at the beginning of the
Bhadra Kalpa, and rose up from the ground when the
world was formed. It is the very central point of the
universe, and goes down to the golden wheel, from whence
it rises upwards to the earth's surface. It is perfected of
diamond, and is about 100 paces round. In using the
w^ord diamond we mean that it is firm and indestructible,
and able to resist all things.^ If it were not for its sup-
port the earth could not remain; if the seat were not
so strong as diamond, then no part of the world could

1 Vide tlie Dipavansa, vii. 57, 58, Buddhist council held under Dham-
59. The statement in the Text, m^soka. Cf. Records, ii. p. 95.
agreeing as it does with the Dlpa- 2 Vide Records, ii. p. 102 n,
vamsa, evidently refers to the third s d<p6iT0P dei.
I04 THE LIFE OF HIUEN-TSIANG, [book lit

support one who has entered the samadhi of perfect

fixedness (vajra samddhi).
And now, whoever desires to conquer Mara, and to
attain perfect wisdom, must sit here ; if it were assayed
elsewhere, the earth would overtop itself. Therefore, the
looo Buddhas of the Bhadra Kalpa have all attained
their emanicipation here.
But again, the placeof completed wisdom is also
called the arena of wisdom {Bddhimanda), If the world
were shaken to its foundations {overturned), this place
alone would not be moved.
After one or two hundred years from the present
time, the merit of the human family becoming less, on
coming to the B6dhi tree, the Vajr^sana will no longer
be seen.
After the Nirvana of Buddha the kings of the different
countries agreed to define the limits {of this sacred en-
closure) towards the north and south from the point
'•

of the two images which

of Kwan-tsze-tsai Bodhisattva,
are seated looking towards the east. According to tradi-
tion, when these images of the Bodhisattva become in-
visible, then the Law of Buddha will perish. The southern
image has already been swallowed up as far as the breast.
The Bodhi tree is the same as the Pippala tree (Ficus
religiosa).
Whilst Buddha was in the world the height of the
tree was several hundred feet but as wicked kings have
;

continually cut it down and destroyed it, the tree is now

only about fifty feet high. As Buddha, whilst sitting
beneath this tree, reached perfect wisdom (amdtara
Bodhi), it is therefore called the Bodhi tree. The bark
is of a yellowish white colour, and its leaves of a shining

green ; it retains its leaves through the autumn and

winter only, when the day of Buddha's Mrv^na comes,

;

the leaves all fall off, but when the day has passed, they

1 The passage evidently refers to the territories of the kings, as Julien

the limits of the Bodhimanda, not to translates.
BOOK III.] ENTERS NALAI4DA. 165

all grow again. Every year on this day the kings of

the countries, the ministers and magistrates, assemble
beneath the tree, and ponr milk on its roots and light
lamps and scatter flowers, then collecting the leaves,
they retire.-^

The Master of the Law when he came to worship the

Bodhi tree and the figure of Tathagata at the time of
his reaching perfect wisdom, made (aftertaards) by (the
interposition of)Mditreya Bddhisattva,^ gazed on these
objects with the most sincere devotion, he cast himself
down with his face to the ground in worship, and with
much grief and many tears in his self-affliction, he sighed,
and said " At the time when Buddha perfected himself
:

in wisdom, I know not in what condition I was, in the

troublous whirl of birth and death; but now, in this
latter time of image (worship), having come to this spot
and reflecting on the depth and, weight of the body of
my evil deeds, I am grieved at heart, and my eyes filled
with tears."
At this time there happened to come to the spot, from
different quarters, a body of priests who had just broken
up from their religious retreat, numbering several thou-
sand men ; these persons, when they beheld (? the Master)

were all moved to pity and sorrow.

For a yojana around this spot the space is full of
sacred traces. The Master therefore remained here for
eight or nine days to pay his worship at each spot
successively.
On the tenth day he went to the Nalanda temple
the there had selected four of their
congregation
number, of distinguished position, to go and meet him
journeying in their company about seven yojanas he
reached the farm-house^ belonging to the temple. It

was in (the village^ where) this house (stands), that the

1 Perhaps this is the reason why it ^ yif^Q Records, vol. ii. p. 120.
is sometimes called the Pei-to, i.e., *^ So I translate chwang,
"the leaf tree."
io6 THE LIFE OF HiVEN-TStANG, [book in.

honourable Maudgalyayana was born. Halting here for

short refreshment, then, with two hundred priests and
some thousand lay patrons, who surrounded him as he
went, recounting his praises, and carrying standards,
umbrellas, flowers and perfumes, he entered JSTalanda.
Having arrived there he was joined by the whole
body of the community, who exchanged friendly greetings
with the Master, and then placing a special seat by the
side of the Sthavira (presiding priest), they requested
the Master to be seated. The others then also sat
down.
A*fter this the Karmad&na
was directed to sound the
^

Ghanta and proclaim Whilst the Master of the Law

:
''

dwells in the convent, all the commodities used by the

priests and all the appliances of religion are for his con-
venience, in common with the rest."
Then selecting twenty men of middle age, skilful in
explaining the religious books and of dignified carriage,
they deputed them to conduct the Master to the presence
of Ching-fa-tsong (treasure of the good law). This is the
same as Silabhadra.
The congregation, from the excessive respect they have
to him, do not venture to call him by his name, but give
him the appellation of Ghing-fa-tsong,
Whereupon, following the rest, he entered to salute
this eminent person. Having seen him, then the chief
almoner presented him (i.e. Silabadra) with all things
necessary without stint, paying his respects according to
the proper ceremonial, approaching him on his knees
and kissing his foot, and bowing his head to the ground.
The usual greetings and compliments being finished, Fa-
tsong ordered seats to be brought and spread out, and
1 111 the original Wei-na, i.e.Vena, the Chinese rendering ^' Chi sse," he
"the early riser." He is the sub- ivho knoios things, or, business. He
director of the Convent, Vena, in is, according to Jiilien, also called
the sense of the rising sun^ or, the Kai^maddna, which appears to be
early riser, is found in the Rig- Veda, allied to the Chinese hiwj (karma).
vide Wallis, *' Cosmology of the Rig The P^li equivalent in Bhattudde-
Veda," p. 35. But Yena has also the sako.
sense of the "Knower," and hence
BOOK III.] THE VISION OF SILABHADRA. lof

desired the Master of the Law and the rest to be seated.

When seated he asked the Master of the Law from what
part he came ; in reply he said :
" I am come from the
country of China, desiring to learn from your instruction
the principles of the Yoga-Sastra.'*
Hearing this, he called for his disciple Buddhabhadra,
whilst tears filled his eyes ; now Buddhabhadra was the
nephew and upwards of seventy years of
of Fa-tsong,
age, thoroughly versed in the Sutras and S&stras, and
excellent in discourse. Fa-tsong addressing him said:
" You may recount for the sake of the company present,
the history ofmy sickness and sufferings three years ago."
Buddhabhadra having heard the request sobbed aloud
—
and wept but then restraining his tears he declared the
past history and said: ''My master {UpXdhydya) some
time ago was painfully afflicted with colic. On each
occasion when the attack came on, his hands and feet
were cramped with pain, and he would suddenly cry out
with agony as if he had been burned with fire, or pierced
with a knife the attack would subside as suddenly as
;

it came on and this went on for twenty years and more.

;

But three years ago the severity of his suffering was so

hard to bear, that he loathed his very life and desired to
starve himself to death. In the middle of the night he
had a dream in which he saw three D6vas (heavenly
men), one of the colour of gold, another of the colour of
bright crystal, another as white as silver, their appear-
ance and form commanding, of dignified presence, and
clad in light shining garments approaching the Master ;

they asked him, saying: 'Are you anxious to get free

from this body of yours ? The Scriptures speak, saying,
the body is born to suffering they do not say we should
;

hate and cast away the body. You in one of your past
births were the king of a certain country, and you caused
much suffering among living creatures, and now you
have this suffering as your recompense. Search out
therefore and examine your past faults, and repent of
 ;

log THE LlPn OF mXJEN-TSlANG, [book lit.

them sincerely ; take your affliction quietly and patiently ;

labour diligently in explaining the Siitras and S^stras

you will thus get rid of your pain yourself; but if you

loathe your body, there will be no cessation to your

sufferings/
" The Master having heard these words, paid his adora-
tions with the utmost sincerity.
" Then the golden-coloured one, pointing to the one
that shone like crystal, said to the Master :
'
Dost thou
know or not that this one is Avalokite^vara B6dhi~
sattva and then pointing to the silver-coloured one he
? '

added and this is M^itreya B6dhisattva/

:
'

"The Master immediately paid worship to Maitreya

and asked him, saying Your servant Silabhadra has
:
'

ever prayed that he may be born in your exalted palace

courts, but he knows not whether he will gain his wish
or not.' In reply, he said, You must widely disseminate*

the true law, and then you shall be born there/

" The golden-coloured one said And I am Manju^ri :
'

Bodhisattva. Seeing that you desired to get rid of

your life, contrary to your true interest, we are come
to exhort you to the contrary you should rely on our ;

words, and exhibit abroad the true law, the Yoga sdstra
and the rest, for the benefit of those who have not yet
heard it. Your body will thus by degrees become easy
and you will suffer no further pain. Do not overlook
that there is a priest of the country of China who
delights in examining the great Law and is desirous to
study with you you ought to instruct him carefully/
:

*'
Fa-tsong having heard these words worshipped and
answered I shall obey, according to your honourable
:
'

instructions/ Having said this, they disappeared.

" From that time the sufferings of the Master from his

disease came to an end."

The company present hearing this history were all

lilledwith wonder at the miraculous event.

bookitl] provisions A1 NALANDA, 109

The Master of the Law having heard lor himself this

narrative was unable to control his feelings of sympathy
and joy. He again paid his respects and said" If it be :

so, as you say, then Hiuen-Tsiang ought with his utmost

strength to listen to and practise (your religious advice).
Would that your reverence, of his great compassion, would
receive me for the purpose of instruction."
Then Fa-tsong asked him further, "For how many
years have you been on your journey ? " He answered,
;
" During three years " and so, as the particulars of his
directions, received in his dream, were completely fulfilled,

he caused the Master of the Law to rejoice in their

relationship as Master and disciple.

After these words he retired and went to the college

of E^lMitya-raja and took up his residence in the dwell-
ing of Buddhabhadra, having four storeys (or, the fourth
storey)^ who entertained him for seven days. After this
he went to reside in a dwelling to the north of the
abode of DbarmapMa B6dhisattva, where he was pro-
vided with every sort of charitable offering. Each day
he received 1 20 Jambiras/ 20 Pin-long -tseu (puga, areca
nut) 20 tau-'Mau (nutmegs)^ an ounce (lael) of Camphor,
and a ching (peck) of Mah§,^&,li rice. This rice is as
large as the black bean, and when cooked is aromatic
and shining, like no other rice at all. It grows only in
M4gadha, and nowhere else. It is offered only to the
king or to religious persons of great distinction, and
hence the name kung-ta-jin-mai {i.e, rice offered to the
great householder).
Every month he was presented with three measures of
oil, and daily a supply of butter and other things accord-
ing to his need.
A pure brother (a U'pdsaka) ^ and a Brahman, relieved

1 A fruit. brother. Of. Fa-Men, cap. iii. Pro-

,
2 Julien translates tsing jin by bably, however, it had better be
Braman^ but it evidently means a lay- translated a Brahmachdrt.
no THE LIFE OF HIUEN-TSIANG. [book iii.

from all religious duties, accompanied him with a riding

elephant.
In the IsTManda convent the abbot entertains a myriad
priests after this fashion, for besides the Master of the
Law there were men from every quarter ; and where in
all their wanderings have they met with such courteous
treatment as this ?

The Nahmda monastery is the same as the ''charity

without intermission'' monastery."^ The tradition of the
old people is this: —To the south of the convent, in the
middle of an Amra garden, is a pool. In this pool is
a N^ga called Nalanda, and the convent built by the
side of the pool is therefore called after his name. Again
there is a saying that TathS^gata whilst a Bodhisattva
was the king of a great country and built his capital
in this place. He was deeply affected towards the
orphans and destitute, and, ever moved by this principle,
gave away all he had for their good. In memory of this
goodness they named the place ''doing charitable acts
without intermission,"
The place was originally the garden of the lord (Shresh-
tin) Amra ^ (or, Amura). Five hundred merchants bought
it for ten lacs of gold pieces, and presented
it to Buddha.

Here Buddha preached the law for three months, and

most of the merchants obtained the fruit of Arhatship,
in consequence.
After the ]SrirvS,na of Buddha an old king^ of this
country called SakrS,ditya, from a principle of loving
obedience to Buddha, built this convent.
After his decease his son Buddhagupta-raja seized the
throne, and continued the vast undertaking ; he built,

towards the south, another Sanghar^ma.

Then his son^ {successor) Tath^gata-raja built a Saiigh^-
r§.ma to the eastward.
'^
Records, 167^ n. mean *'his son," but his ^direct
2 Vide Max Miiller's India, p. 327. descendant. This would reconcile
s Or, a former Icing, vide p. 112, the two accounts in the Sl-yu-kl and
infra, n. i. here. Vide Records, ii. 168.
'*
The expression chi-tsz' need not
BOOK III.] STRUCTURE OF NALANDA. in

IsText, bis son (or, direct descendant) Bi.]S,ditya ^ built a

Sangh^r^ma to the north-east. Afterwards the king,
seeing some priests who came from the country of China
was filled with gladness,
to receive his religious offerings,
and be gave up his royal estate and became a recluse.^
His son^ Vajra succeeded and built another Sang-
har§,ma to the north.
After him a king of Mid-India built by the side of
this another Sangh&rlma.
Thus six kings in connected succession added to these
structures.
Moreover, the whole establishment is surrounded by a
brick wall, which encloses the entire convent from with-
out. One gate opens into the great college, from which
are separated eight other halls, standing in the middle
{of the Sanghdrdma). The richly adorned towers, and
the fairy -like turrets, like pointed hill- tops, are congre-
gated together. The observatories seem to be lost in the
vapours (of the morning), and the upper rooms tower
above the clouds.
From may see how the winds and
the windows one
the clouds {'producenew forms), and above the soaring
eaves the conjunctions of the sun and moon {may he
ohserved).
And then we may add how the deep, translucent
ponds, bear on their surface the blue lotus, intermingled
with the Kie-ni {Kanaka) ^ flower, of deep red colour,
and at intervals the Amra groves spread over all, their
shade.
All the outside courts, in which are the priests'
chambers, are of four stages. The stages have dragon-
projections and coloured eaves, the pearl-red pillars,

carved and ornamented, the richly adorned balustrades,

1 B41adit.ya = the
young, or rising Vajra was the son of B6,Mditya, and
sun. May we comY)are with this this agrees with the Si-yu-ki.
Pallas (Minerva)? ^ Butea frondosa (M. Williams' Sc.
'•
B-ecords, vol. ii. 169. Diet. s,v.)
3 Here the expression denotes that
112 THE LIFE OF HIUEN-TSIANG. [book m.

and the roofs covered with tiles that reflect the light in
a thousand shades, these things add to the beauty of the
scene.
The Sangh4r&mas of India are counted by myriads,
but thisis the most remarkable for grandeur and height.

The priests, belonging to the convent, or strangers

(residing thei^ein) always reach to the number of 10,000,
who all study the Great Vehicle, and also {the works
helonging to) the eighteen sects,-^ and not only so, but even
ordinary works, such as the Yedas and other books, the
Hetuvidya, Sabdavidya, the Chikitsavidy^, the works on
Magic (AtharvavSda), the Sankhya; besides these they
thoroughly investigate the " miseellaneous " works. There
are 1000 men who can explain twenty collections of Sutras
and SS-stras; 500 who can explain thirty collections, and
perhaps ten men, including the Master of the Law, who
can explain fifty collections. Silabhadra alone has
studied and understood the whole number. His eminent
virtue and advanced age have caused him to be regarded
as the chief member of the community. Within the
Temple they arrange every day about 100 pulpits for
preaching, and the students attend these discourses with-
out any fail, even for a minute (an inch shadoiv on the
dial).
The priests dwelling here, are, as a body, naturally
(or, sjpontaneously) dignified and grave, so that during the
700 years since the foundation of the establishment,'^
there has been no single case of guilty rebellion against
the rules.
The king of the country respects and honours the
priests, and has remitted the revenues of about 100
villages for the endowment of the convent. Two hundred
householders in these villages, day by day, contribute
1 That is, the eigiiteeu schools (p''w) years before Hiuen-Tsiang^ we may
of Buddhism. suppose he lived about the tirst cen-
2 This seems to throw light on the tury B.C. The expression, therefore,
date of Sakraditya, if he "after the in the Si-yu-ki, ''not long after"
Nirvana," was the first to found the {Records, \\. i68), must be taken, ftum
NMauda Convent, and this was 700 grano, to mean "a good while after."
BOOK TIL] SRIGUPTA. 113

several hundred piculs ^

of ordinary rice, and several
hundred catties^ in weight of butter and milk. Hence
the students here, being so abundantly supplied, do not
require to ask for the four requisites.^ This is the
source of the perfection of their studies, to which they
have arrived.

The Master of the Law having resided in the N^landa

Temple for some time, then proceeded towards E&jagriha
to examine, and pay reverence to, the holy traces there.
The old city of E&jagriha is that which is called Kiu-
she-kie~la-po-lo (KuSdgarapiira). This city is in the
centre of Magadha, and in old times and many rulers
kings lived in it. This land, moreover, produces some
excellent scented grass (KtiM), and hence the name
given to the city. On the four sides it is entirely shut
in by lofty and steep mountains, as if they had been cut
out (like a wall). On the west side the approach is
through a narrow passage but passing in from the north,
;

is a large gate. The land is extended from north to

south, and narrow from east to west: it is about 150
li in circuit. Within it is another little town, the
foundation walls being about thirty li round. On every
side are forests of the Kanaka tree, which flower all the
year round, the petals being of a golden colour.
Outside the north face of the royal precinct there is a
stupa this is the spot where Devadatta in conjunction
;

with Aj§,tasatru raja let loose the treasuTe-povtecting

drunken elephant^ wishing to destroy Buddha.
North-east of this is a stiipa ; this is the spot where
Sariputra heard the Bhikshu Asvajita explain the Law,
and in consequence attained the fruit (of Arhatship).^
Not far to the north of this is a large and deep ditch
1 I picul =
133I lbs. Buddha, or Dhanapala, ac-
p. 93),
^ I catty =
160 lbs. cording to Spence Hardy {Manual,
2 Clothes, food, bedding, andmedi- p. 321}. The scene at Ajanta (Speirs'
cine. Anc. India, p. 290) has been rightly
Called Ratnapala or VasupAla,
4 identified with this episode,
according to Bockhill {Jpife of the ^ Vide Records, ii. 175.
114 THE LIFE OF HIUEN-TSIANG. [book iil

this is the place where Srlgupta, obeying the words of

the heretics, desired to destroy Buddha by fire (concealed
in) the ditch, and by poisoned food/
Again, to the north-east of the great ditch, in a corner
of the mountain city, is a Stupa ; this is the place where
the great physician, Jlvaka, built a preaching hall for
Buddha. By the side of it is the old house of Jivaka,
still visible.

Going north-east of the palace-city (i.e. Kusdgara'pura)

fourteen or fifteen 1% we come to the mountain called
Ki-li-tO'lo-hm-to (Q-riclhrakuta). This mountain is a con-
nected succession of ridges, the northern peak, rising
grandly above the rest, stands up boldly by itself, and is

in shape like a vulture ; it also has the form of a high

tower ; hence its name {Tower, or Peah of the Vulture),
The springs are clear, the rocks singular in shape, and
the trees covered with rich verdure.
When Tathagata was in the world he used frequently
to live here,and it was here he declared the Fa-hwa
(Saddharma pundarika), the Ta-pan-jo (Ifahdprajna), and
other sutras innumerable.
Going through the north gate of the mountain city one
li or so, we come to the bamboo garden of Kalanda,
where there is still a brick house.
Here Buddha in old time often dwelt, and here he
laid down the binding rules of the Vinaya. The owner
of this garden was called Karanda he had before given ;

this garden in charity to different heretics, but after he

had seen Buddha and heard the deep truths of his Law,
he was sorry that he had not given the garden in charity
to TathS,gata. The earth-spirit, knowing his thoughts,
caused such prodigies to appear as frightened the heretics,
and then, with a view to make them go away, he spake
as follows " The lord
: of the place wishes to give this
garden in charity to Buddha : you had better begone
1 This histoiy of Srigupta's plot forms the fifth story in the JAtaka*

m^la-^^stra.
BOOK III.] THE FIRST CON VOCA TION, 1 1

quickly The heretics, concealing their vexation, went

!
*'

away. Then the lord of the place, filled with joy, built
a Yih^ra, and when he had finished it he went and in-
voked Buddha to come there and reside; so Buddha
accepted the place as a gift.

To the east of the garden is a stupa, which was built

by Aj^tasatru rslja. After the Mrv^na of TathS-gata
the different kings received a portion of his relics
Ajata^atru r^ja, having got his share, coming back, built
a tower for the purpose of paying them religious worship.
Asoka-r^ja, exciting his heart to religion, desired to build
and so he opened this
in every place sacred edifices,
tower and took the relics but he let a small portion of
;

them remain, which, even down to the present time, on

occasions, emit a brilliant light.
Going south-west from the Bamboo garden five or
six li, by the side of a mountain, there is another garden,

of the same sort, in which is a great house.^ This is

where the honourable Mah4 Kasyapa with 999 Arhats
after the Nirvana of Buddha, collected together the
three Pitakas.
At the time of the collection there were an innumer-
able number of holy persons assembled together, like
clouds. K^yapa addressing them, said :
" Among those
present those may remain who have a personal know-
ledge of the three vidy4s, and who possess the six
supernatural powers, and have completely mastered the
entire treasure of the Law of Buddha, without flaw or
omission. Of the rest let each return to his place of
residence."
There remained, in consequence, 999 men who were
Arhats, in the selected place of study.
On this Kasyapa addressed Ananda : You have not
"

yet got rid of all remains (leaks, i.e. human frailties) do ;

not by your presence, this pure congregation."

soil,

Ananda, ashamed, retired. During the night, how-

1 That is, the Sattapanni cave. But refer to Records, ii. p. 156 n.
 " "

ii6 THE LIFE OF HIUEN-TSIANG, [book hi,

ever, by diligent application, he snapped the bonds ol

the three worlds, and became perfect as an Arhat.
Then returning he came and humbly bowed at tlie
door of the assembly.
Ka^yapa then asked him, saying :
" Art thou free from
"
fetters ?
"
He replied :
" Yea !

Then he added :
" If it is so indeed, there is no need
!

to unfasten the door and open it ; enter in as thou wilt

Ananda then entered in through a small crevice in
the door, and saluted the feet of the priesthood.
Then Kfi^^yapa taking his hand, said :
" I
was anxious
that you should get rid of all imperfections, and obtain
the holy and so excluded you
fruit, ; knowing this, you
should have no grudge in. your heart.'*

Ananda said If I felt any grudge, how could I be

:
*'

said to be free from fetters ?

On this he saluted him respectfully and sat down.
They then kept the first fifteen days of the Eain-Eest.
Kasyapa addressing Ananda, said " Tathagata always :

termed you in the congregation a disciple, or listener

{SSkha)} who thoroughly knew the laws of religion.
You may therefore now mount the pulpit, and for the
sake of the assembly recite the Sutra pitaka, which is

the same as all the Sutras."

On this Ananda, obeying the mandate, arose, and after
bowing down towards the mountain of the Parinirv^na
of Buddha {his grave^ or, the place of his death), he
mounted the pulpit and repeated the Sutras. The con-
gregation received them at his dictation and wrote them
down. Having so recorded them, he {Kdsyajpa) requested
Upali to recite the Yinaya pitaka, that is, the whole body
of the Moral Eules.
This being done, K^yapa himself recited the Abhi-
dharma pitaka, i.e. the collection {Sutra) of the meaning
of the S^stras,
* Lotus, p. 296.
feooKtii.] BIMBA.^AkA'S DECREE. 117

During the rest of the three months, having finished

bhe collection of the three pitakas, and inscribed them
on leaf of the Peito {the palm leaf)^ they then distributed
them everywhere for use.
Then the holy men said one to another, " Our collec-
tion may well be termed Hhe result of the goodness, or
kindness of Buddha,' for from this alone (i.e. his goodness)
proceeds what we now have had the privilege of hearing."
From the fact of Kasyapa being the president among
the priests, this collection (or, assemUy) is called that of
the Sthaviras.
Twenty li to the west of this place is a Stupa built by
Asoka-raja; this is the spot where the assembly of the
Great Congregation {MahdsanghiJms) was held.
The many thousand priests both of those who had
reached complete wisdom, and those of inferior condition,^
who were not admitted to the assembly of Kasyapa all
collected here, and said among themselves " During :

Tathagata's lifetime, we had all one master, but now

the Lord is dead, they have excluded us by their vote ;

why should not we also make a collection of the Dharma

*'
pitaka, in return for the goodness of Buddha ?

So they made another collection of the Siitra-pitaka,

and the Vinaya-pitaka, and the Abhidharma-pitaka, and
of the Miscellaueous-pitaka, and the Dh^rani-pitaka, five
pitakas in all.

^
As in this assembly there were both ordinary persons
and holy men present ; it is called the convocation of the
Mahasanghikas.^

North-east of this three or four li we come to the town

of E^jagriha; the outside walls have been destroyed,
within the city there are still lofty (buildings),

1 Sdicha and asaicha, vide Lot. ut ^ This differs from the usual ac-

supra. count which derives the Mah^saiig-

'^
Fan fit,
'*
mixed peox)le.' Of. ika school from the schism at
the PAli puthujjana. Vai.sall.
tl8 THE LIFE OP HlUEN-TSIANG. [book iii

It is about twenty li round, and has one gate.

Formerly, when Bimbisara raja lived in Kusagarapura,
the population was large and the houses were closely
packed. In consequence of this the calamity of lire was
of frequent occurrence. So a decree was made that in
whatever house a fire next occurred through negligence,
that the owner should be expelled and placed in the
" cold forest." The " cold forest," in that country, means
the evil place where they cast the dead.
Shortly afterwards the royal palace suddenly caught
fire and was destroyed ; the king said :
''
I am a ruler
of men : if I transgress and do not act in agreement
with the law, I cannot repress the lower orders in
transgressing."

He then ordered the Prince royal to conduct the

government during his absence, and he himself went to
reside in the cemetery.
At this time the king of Vaisali hearing that Bim-
bisara was
living alone in the desert beyond the city,
was anxious to summon his troops and to capture him.
The outpost guards, finding this out, informed the king,
and fortified the place where he was. And because the
king first dwelt here, they therefore called the place
Eajagriha."^ This is the new city. Afterwards the King
Ajatasatru established his authority here in succession to
his father —and it remained so, till A46ka-r&ja removed
the capital to Pataliputra and gave the old town to the
Brahmans : so now in the city, there are only about
I ooo families of Brahmans.
Within the palace- city towards the south-west corner
there is a Stiipa : this is the site of the ruinous house of
Jyotishka, the nobleman.^ By the side of it is the
place where E^hula was received as a disciple.

To the north-west of the Nalanda convent there is a

1 *' The house of the king.'* ^ Chang-che.

BOOK III.] THE HAMSA CONVENT. 119

great ViMra in height about 200

which was built feet,

by Bal^ditya raja. It is and of an

highly decorated
imposing character. In it there is an image of Buddha
the same as the image under the Bodhi Tree.
To the north-east of the VihS^ra is a Stupa, the site
where Buddha formerly preached the law for seven days.
To the north-west again is a place where the four
past Buddhas sat down.
To the south of this is the brass-covered Vih^ra con-
structed by SilMitya raja; the work, though not yet
finished, is sufficiently advanced to show that its plan
denotes a height of 100 feet and more, when completed.
Again to the east about 200 paces is a copper image
of Buddha about eighty feet high, housed over by a
pavilion in six stages. This was the work of Purnavarma-
raja in old days.^

Again going eastward several li there is a stupa which

denotes the place where Bimbisara-raja, with many
myriads of people, went to meet and first saw Buddha,
who having arrived at supreme wisdom, was directing his
way towards the city of Eajagriha.
Again going east thirty li or so we come to the Indra-
^ilaguha Mountain.
In front of a Sanghar^ma on the eastern cliffs is a
stupa called Hariisa.
Formerly this Sangh&,rama was given to the doctrine
of the Little Vehicle called the **
gradual stage," which
permits the use of the three pure condiments. On one
occasion the steward of the establishment, not having
been able to procure the necessary provisions, was standing
by the side in great distress, seeing no mode of escape
(at a loss what to do), when he beheld a flock of wild
geese flying past then he cried out in jest
; " To-day
—
the priests are in dire want, my good masters ! recognise
the opportunity !
" Having spoken these words, the
1 Vide Becords, ii. 174.
 ! ;

I20 THB LIFE OF HIUEN-TSIANG. [book iit

leading goose, on the sound of the appeal, turned and

fell down from the clouds on high, and lay his body
prostrate. The Bhikshu having seen (this miracle),
filled with astonishment andfear, spread the news abroad

among the fraternity. The priests had nothing to say

in reply, on hearing the news but filled with reverential
;

fear, with many sighs and tears, they talked together

and said : This is a Bodhisattva

''
What man among us !

would dare to taste the flesh ? " When Tatbagata estab-

lished his "gradual method'' of instruction, he forbade us
to suppose that these early words of his, were intended
to be final ;
^
he warned us against foolishly supposing
there could be no change, and hence this admonition
From that time and afterwards they adopted the
method of the Great Vehicle, and used no more the three
pure aliments.
Then they built a " spiritual tower,'' for the burial of
the dead goose, and signified thereby for the good of
posterity, their mind in so doing. Such was the origin
of this tower.

Thus the Master of the Law having visited the sacred

and paid his reverence to them, returned
traces all round,
to the N41anda Monastery, and requested Sllabhadra,
Master of the Law, to explain the Yoga-^astra, in the
presence of many thousand auditors.
The exposition being ended, after a little time there
was a Brahman who uttered some piteous cries outside
the assembly, and then in turn began to laugh.
Some messengers asked him why he acted so.
In reply he said :
" I am a man of Eastern India
formerly I made a vow {prayer), in the place where the
image of Avalokitesvara stands on the Potaraka Mountain,
that I might become a king.
" Bodhisattva then appeared for my sake and reproved

^ This amounts to a declaration of belief in the principle of "religious

development."
feooK III.] ORIGIN OP INDIAN LETTERS. 12

me, saying :
'
Make not such a prayer as this : hereafter,
in such a year and month and day, the Master of the
Law, Sllabhadra, for the sake of a priest of China, will
explain the Yoga-sastra you should go there and
;

listen from hearing

! this discourse you will hereafter be
able to see Buddha what good:then in being a king ?
" And now,'' he said, I have seen the priest of China
''

come, and the Master for his sake expounding the law,
in agreement with the old prophecy, and this is why I
weep and laugh."
On this account the Master of the Law, Sllabhadra,
requested him to remain there and listen to the expla-
nation of the Sutras for fifteen months and after the :

lectures, he sent a man with the Brahman to Siladitya

raja, who allotted him the revenues of three villages for
his sustenance.
The Master of the Law whilst he stopped in the
convent, heard the explanation of the Y6ga-sS,stra, three
times : the ]SryayS.-Anus^ra-s§.stra, once ; the Hin-liiang-
Hci-fd-ming, once ; the Hetuvidya-sastra and the Sabda-
vidya and the tsah Hang s^stras, twice ; the Pranyamilla
sastra-tlk^,and the Sata-^^stra, thrice. The Kosha,
Vibhasha, and the Shatpad&bhidharma ^^.stras, he had
already heard explained in the different parts of Kasmir
but when he came to this convent he wished to study
them again to satisfy some doubts he had this done, he :

also devoted himself to the study of the Brahman books

and the work called Vy^karana on Indian letters, whose
origin is from the most remote date, and whose author
is unknown.

At the beginning of each Kalpa, Brahma -raj a first

declares and then transmits it for Devas and men

it,

to use. Being thus declared by Brahma-raja, therefore

men call it Fan, or Brahma, writing. The words of this
book are very extensive, comprising a hundred myriad
^lokas. It is the same as the old commentary calls the
Vyakara(7ia)-sastra. But this pronunciation is not com-
122 THE LIFE OP HIUEN-TSIANG, [book lit

plete, if correct it would be Vyakaranam, which is another

name for "a treatise relating to the record of the science
of sounds." It treats at large, in a mnemonic way, on
all the laws of language and illustrates them, hence the
name.
At the beginning of the Kalpa of perfection (vaivarta
kalpa) Brahma-r^ja first declared this book ; it then
comprised i oo myriad of ^lokas ; afterwards, at the
beginning of the Vaivarta-siddha-Kal'pa, that is, the
kalpa, or period, of establishment, Ti-shih {^akra-raja)
reduced them to ten myriad slokas. After this a Brahman
of the town Salatura in Gandhara of North India, whose
name was Panini Rishi, reduced them to 8000 slokas.
This is the work at present used in India.
Lately a Brahman of South India, at the request of a
king of South India, reduced them further to 2500 slokas.
This work is widely spread, and used throughout all the
frontier provinces, but the well-read scholars of India do
not follow it as their guide in practice.
This then is the fundamental treatise relating to sounds
and Western world, their branch-divisions,
letters of the
distinctionsand mutual connections.
Again, there is a Yyakaranam work {mnemonic treatise)
of a short kind having 1 000 slokas; again, there is one
of 300 slokas on the roots (bases) of letters {i,e. letter
roots or hases) ; again, there are {treatises 071 the) two
separate kinds of letter-groupings, one named Mandaka
in 3000 Slokas, the other called Unadi in 2500 slokas.
These distinguish letter -groupings from letter -roots.
Again, there is the treatise called Ashta-dhatu {DMtu
vritti ?) in 800 sl6kas ; in this work there is a brief
conjunction of letter-bases and letter-groupings. These
are all the Vyakarana treatises.

In distinguishing active and passive expositions {i.e.

in expounding the principles of grammar, relating to
active and passive verbs) there are these two rules the :

first, called Ti-yen-to-shing {Tinanta-vdjyam) having

BOOK III.] SANSCRIT GRAMMAR, 123

eighteen intiections ; the second Su-man-to-shing {Suhanta

'cdjyam)^ having twenty- four inflections the Tinanta ;

" sounds " are used in elegant compositions, but seldom in

light literature. The twenty-four " sounds " are used in

all kinds of composition
alike. The eighteen inflections
of the Tinanta sounds" are of two characters: ist,
**

Parasmai, 2ncl, Atmane; each of these has nine inflections,

and so together there are eighteen. With respect to the
nine which come first we know that in ordinary dis-
:

course everything has three ways of being viewed, (^.e.

as one thing, or tivo things, or many things) ; every other
person has three ways of being considered (i.e, as one
other, tivo other, or n^any other), and also " oneself " can be
considered in three ways {i.e, as I myself, two of us, or
many of us). Thus every single thing may be regarded
in these three ways, as one, two of a class, or many
here then are three (three persons and three numbers,
altogether nine). In both (voices) the root- word is the
same, but the (final) sounds are different. So there are
two sets of nine.
IsTow, taking the Parasmai sounds : we may speak of a
thing as existing or not existing, in all cases. Supposing
then we says a thing exists, there are three ways of put-
ting (naming) this fact ; we may say " it exists " (bhavati)

or, ''two things exist" (hhavapa)^ or, "they exist"

(hhavanti). And so, speaking of another, we may say
" thou dost exist " (bhavasi), or, *'
you two exist " (bhavapa,
for, bhavathah), or, " you all exist " (bhavatha) and so;

again speaking of oneself we may say ''

I exist " (bhavdmi),
or, " w^e two exist " (bhavdvah), or, we all exist (bhavdmas).
With regard to the nine case-endings of the Atmane
class, they simply take underneath the nine inflections
just named the word " vyati," (or, the words ve, ya,
ti) ; in other respects they are the same as the above.^

1 For, Bhavutah. four Vedas {Veda sdsiras) tlie form

2 This passage is omitted by Julien. hhavamah is used, but elsewhere the
lie gives, however, a note found in form is hhavamas.
the original, which states that iu the
 —

124 THE LIFE OP HtUEN-TStANG. [book iit

Thus touching these things, we see how a skilful

writer in this language is saved from ambiguity, and also

how his meaning may be expressed in the most elegant
manner.

With respect to the twenty-four inflections of the

Subanta "sound (endings)," it is to be observed that
every word has altogether eight inflections (cases), and
that each of these cases or inflections is subject to three
conditions as to number, viz., when one, or two, or many,
are concerned. Hence arise the twenty-four {sound-
endings). Then, again, in connection with these twenty-
four inflections we have three other terms, viz., the
masculine sound ending, the feminine, and the neuter.
But regarding the eight inflections, the first exhibits the
substance, or basis, of the. thing conceived (nominative);
the second exhibits the deed done (ohjective) ; the third,
the means by which, and the doer {insti^umental) ;
the
fourth, for whom the thing is done (dative) ; the fifth,

what causes the thing (ablative) ; the sixth, wdiose is the

thing {genitive) ; the seventh, that which determines
{localises) the thing (locative) ; the eighth, the calling,

or summoning, the thing (vocative). Now, for example,

let ustake the masculine ending, as in the word "man,"
and go through the eight cases named above.
The word " man " in Indian speech is Purusha. The
root-word has three inflections, viz., Purushah, Purushau,
Purush&s. The thing done (object) has three, Purusham,
Purushau, Purushan; the instrument by which the
thing is done by the doer has also three inflections
PuTUsMna, Puru{shsb)bhydm, Purushdbhih or Ptirushais;
" for whom the thing is done,'' Ptiricshdya, Purushdhhydnij
PurushsMshu ; ''the from which the thing pro-
cause
ceeds," Puribshdt^ Pwrushdhhydm^ Purusheshu ; whose is ''

the thing" Ptorushasya, Purushdbhyam, Puriishdndm ; ''the

place where," PnrusM, Pnrnshayds, Purushdndm ; " the

calling case," Hi Purusha, Hi Pttncshaio, Hi Puritshdh,

BOOK ITT.] AVALOKITESVARA. 125

From these one or two examples, other cases may be

understood ; it would be difficult to make a full statement
of particulars.

The Master of the Law thoroughly investigated the

language (words and and by talking with those
jphrases),
men on the subject of the " pure writings," he advanced
excellently in his knowledge. Thus he penetrated, and
examined completely, all the collection (of Buddhist
hooJcs), and also studied the sacred books of the Brahmans

during five years.

Prom this again went to the country of

place he
Hiranyaparvata by the way he came to the Ka-po-tih ^
;

Sanghar&ma (the Kapdtika convent). Two or three li to

the south of this is a solitary hill, its steep and rugged
sides and lofty peaks, its bushy trees and luxuriant
verdure, its fountains of pure and clear water, and its
shining flowers exhaling their perfume, have made this
spot much renowned ; it is covered with sacred buildings,
all of which exhibit many and various spiritual prodigies.
In the middle of an open space is a Vih^ra in which
is a sandal-wood figure of the Bodhisattva Aval okite^ vara
its appearance is divine and truly worshipful
There are
many tens of men who
seven or fourteen days
for
continue without food or drink, putting up their prayers
and entreaties (in the presence of this flgtire). Those
whose minds are most sincere, forthwith behold the
Bddhisattva with all its characteristic marks, glorious
and respleudent, come forth from the sandal- wood
figure,and graciously speak with those men concerning
the subject of their prayers. There are very many
men who have thus beheld the Bodhisattva, and on this
account the worshippers have increased in number.
The persons (congregation) that minister in religious
 —

126 THE LIFE OF HIUEN-TSIANG. [book in.

matters at this shrine, fearing that the crowds who

come to worship might pollute the sacred figure, have
erected all round it, at a distance of seven paces, a
strong wooden balustrade pointed with iron, so that all
who come to worship must stand outside the rails.
Not being able to come nearer to the image, they cast from
the distance the flowers which they bring as offerings;
those who succeed in making the flowers rest on the
hands of the figure, or hang from its arms, are considered
very lucky, and will get their prayers answered. The
Master of the Law wishing to go to put up his request,
bought every kind of flower, and stringing them into
garlands, he went to the place of the image. Having in
the greatest sincerity paid his worship and offered his
praises — he fell down on his hands and knees towards
the image and put up these three vows :

1st. Would that I, having finished my studies, may return

in peace and quiet to my own country without accident if :

so, may the flowers alight on the hands of the venerable one!

2nd. Would that, in return for the merit and wisdom I

am aiming to acquire, I may be born in the Tu^ita
courts, and be permitted there to worship Maitreya
BSdhisattva : if so, may the flowers hang on both the arms
of the venerable one 1

3rd. The holy writings say that there is a portion of

creatures born in the world, who are without " the nature
of Buddha " Hiuen-Tsiang in his ignorance knows not
what is his case. But if he has the nature of Buddha,
and so by preparatory conduct may at last reach per-
fection as a Buddha, then let the flowers hang suspended
from the neck of the venerable one !

Having thus spoken he flung the garlands from the

distance, and they each alighted according to his vow.
Having thus accomplished what he sought, he was
overpowered with joy, and those who were worshipping
by his side, and the guardians of the Yihara, having seen
what had occurred, clapped their hands and stamped
BOOK laj BUILDINGS AT HIRANYA, 127

their feet, as they said :

" It is a miracle ! hereafter, if

you arrive at Perfect Wisdom, remember the history of

this day, and first come to save us."

Going on gradually from this spot he came to the

country of Hiranya. There are ten monasteries and
about 4000 priests in this kingdom ; the priests mostly
study the Little Vehicle, and belong to the school of
the Sarv^stivS^dins.
Eecently there was a frontier king who deposed the
ruler of this country, andbestowed the capital on the
priests ; in it, moreover, he built two convents, each con-
taining 1000 priests. There are two eminent brothers
here, one called Tathagatagupta, the other KshS^ntisimha,
both belonging to the Sarvastiv^din school. Here the
Master stopped one year and read the Vibhash^ and the
iSTy&ya-anusara, SS-stras, and others.

To the south of the capital is a Stupa ; here Buddha

in old days preached for three months
good of for the
Devas and men. By the side of it are traces where the
past Buddhas walked to and fro. On the western
borders of this country, south of the river Ganges, is a
little solitary hill. Here Buddha in old days rested in
retreat for three months, and subdued the Yaksha
Vakula.
South-east of the under a steep precipice, is a
hill,

great rock, on which are traces of Buddha as he sat on it.

They are deep in the rock an inch or more, in length S
feet 2 inches, in breadth 4 feet i inch.
There is also a depression in the rock of about an inch
where Buddha placed his water-jar. It resembles the
eight petals of a flower.
To the south of this country all is waste and forest.
There are great elephants there,- large in size and of
great height.
128 THE LIFE OF HIUEN-TSIANG, [book iv.

BOOK IV.

Beginning at Ghampd and ending with an Account of the

Invitation of the King of KdmarHpa.

Feom place, following the southern bank of the

this
Ganges an eastward direction 300 li or so, we come
in
to the kingdom of Champgi. There are here some ten
Sangharamas, with about 300 priests, who study {prac-
tise) the Little Vehicle.
The citywalls are of brick, and several chang in
height. The ditch round the town is deep and large,
so that the place is exceedingly strong.
Formerly, at the beginning of the kalpa, men dwelt
in caves. Afterwards, a divine maiden comiiig down,
as she walked beside the Ganges, bathed herself therein.
The divine influence of the river affecting her person,
she bore four sons, between whom she divided the whole
of Jambudvipa. They then traced out the limits of
their territory and built cities. This was the capital
city of one of the sons.
Many tens from the southern frontiers
of yojanas
of this country, there are great mountain forests, thick
and wild, embracing a space of 200 li and more. Here
are many hundred wild elephants who roam in herds.
Hence the elephant army of Hiranya and Champ^ is
very numerous. Every now and again they send ele-
phant masters to go round and catch them. In these
countries they keep them for drawing carriages- (or,
riding). Wolves, the rhinoceros, and black leopards ^ are
abundant, so men dare not go there.
1 Such "black leopards" threat- Gridrak{ita hill, near Rfijagriha. Fd-
ened Fa-hien on ]iis ascent of the hien indeed calls thetn Uons^ but \yf:
BOOK IV.] THE FAIRY FRUIT. 129

There is a tradition here of the following kind. For-

merly, before Buddha came into the world, there was
a certain cowherd tending several hundred heads of
cattle. As he drove them, they came into this forest,
when a certain ox strayed from the herd by itself alone,
and was thus continually away in some unknown place.
Towards evening its custom was to return, and on
joining the herd seemed to be of a radiant colour,
it

very remarkable for beauty, and its bellowings were

its

different from all the others. The rest of the herd

always seemed to be afraid of it, and would not venture
to come near it. This happened for several days. The
cowherd, astonished at the circumstance, set a private
watch, and at the moment when the ox departed on
its wander, he followed and watched it. Then he saw
it enter a stone door (or, a hole in a rock). The
man also followed him and entered. After going on
about four or suddenly there
five li along a valley,
was a great and a
park appeared, sparkling
light, forest
with brilliancy the flowers were numerous and varied
;

the blossoms and fruit were all shining like flame,

dazzling the eye, and contrary to anything in ordinary
life.

He now saw the ox at a certain place browsing on

a herb. The herb was of a yellow colour, and highly
scented, and such as the man had never seen in the
world. The fruit on the trees were yellow and red,
like gold aromatic, and very large.
; He plucked one
of them, but although his heart had coveted its posses-
sion, he had not courage to taste it. After a little
while the ox went out, and the man also followed.
Scarcely had he got out of the hole in the rock, when
in the very passage an evil demon snatched away the
fruit and kept it. On this the cowherd consulted a

all know the ChiDese idea of "a or *' black lion," referred to by Ohil-
lion
*'
—to which indeed Sung-Yun ders sub. v. stho.
refers ; tliere is, however, a siha-kdla,
I
I30 THE LIFE OF HIUEN-TSIANG. [book iv.

great and described to him the shape of the

doctorj
fruit.The doctor said You must not eat it at once,
:
''

but by the use of some stratagem, having taken one,

manage to get out, and bring it to me."
On the second day, again following the ox, he entered,
and forthwith plucked one of the and concealing it
fruit,

in his bosom, proceeded to The demon again

return.
met him, to take the fruit away. The man then took
the fruit and put it in his mouth. The demon forthwith
seized him by the throat; but the man managed to
swallow the fruit. Directly it had entered his inside,
his whole body began to swell enormously. His head
indeed was outside the entrance, but the rest of his
body was still within the cavern, so that he could not
drag it through the hole.
After this his relations began to search for him, and
at length, seeing him thus changed in form, they were
very much frightened. But on going to him, he was still

able to speak a few words about his misfortune. The

friends then returned, and bringing a number of other
persons with them, they tried by force of main strength
to get him out from where he was fixed. But they were
not able to move him.
The king of the country hearing of the circumstance,
himself went to see the man; and fearingsome future
calamity, he sent some persons to dig him out but even
;

so they could not move him.

Months and years having elapsed, the man was
gradually changed into stone, but he still kept his
human form.
After this, again, there was a king knowing that it

was a fairy fruit that caused the change, addressed

his ministers and said :
"
That man's body was changed
by virtue of a medicinal herb, then his body must partake
of this medicinal quality; and although apparently he
is only a stone, nevertheless his substance must contain
in it something spiritual and divine. You must send men
BOOK IV.] KARNASUVARNA. 131

with axes and chisels to separate some few fragments

from the rock and then bring them to me."
The ministers in obedience to the king's orders de-
spatched master workmen
to the place and themselves
accompanied them. During ten days they worked with
chisels and axes, but were not able to get so much as a
fragment of the rock. It is still visible.

From this, going eastward 400 li or so, we come to

the kingdom of Ki-shu-ho~Me-lo (Kajughira). Here also
he examined and reverenced the sacred traces. There are
six or seven SanghS-ramas with about 300 priests.
Going east from
and crossing the Ganges, after
this
about 600 li we come
to Pu-na-fa-tan-na (Pundra-
vardhana). Here again he paid reverence to the sacred
traces. There are about twelve Sangh^r&,mas here and
3000 priests, belonging to the Small and Great Vehicle.
Twenty li or so to the west of the capital is the Po-chi-
slia^ Sangb^rS^ma. The towers and balconies are lofty
and grand. There are about 700 priests. By the side
of it is a stupa, built by A^oka-rSja. Here Tath^tgata
formerly dwelt for three months preaching the Law. The
stupa frequently emits a shining light, moreover there are
traces where the four past Buddhas walked up and down.
By the side of it there is a Vibi^ra, in which is a
figure of Avalokite^vara Bodhisattva. Whoever prays
here with perfect sincerity, is always answered.
Going south-east from this 900 li or so, we come to
the country of Kie-lo-na-su-fa-la-na (Karnasuvarna).
There are about ten SanghS,rS,mas here and 300 priests ;

they study the Little Vehicle belonging to the Sammattya

school.
Besides these there are two Sangh^ramas where they
do not use either butter or milk — this is the traditional
teaching of Devadatta.^
By the side of the capital is the Sangh^r^ma called
1 For po-chi'po, vide Records, ii. 195, n, 23.
2 Vide Records, ii. 201, n, 39,
 ;

132 THE LIFE OF HIUEN-TSIANG. [bookiv.

Ki-to-mo-clii (red mud : the Si-yu-ki gives Lo-to-ioei-cM,

Kaktaviti). In old days before this country had heard
of the law of Buddha, then a Shaman of South India
in his wanderings came here, and having overcome in
argument a heretic who wore round his person some
copper sheets, on that account the king of the country
established this convent/
By the side of it is a stupa built by A^dka-raja : here
Buddha in old times preached for seven days.
Going from this south-east we come to the country
of Samatata, whose frontiers border on the great sea.
The climate is in consequence soft and agreeable. There
are about twenty Sangh^rS-mas here, with 3000 priests.
They affect the teaching of the Sthavira^ school. The
heretics also who worship the spirits of heaven are
numerous.
Going not far out of the city is a stupa built by

A^6ka-r&.ja ; this is the place where in old times Buddha

preached the law in favour of Devas and men for seven
days.
Again going from this a short distance is a Sangh^rama
in which is a green-jade figure of Buddha, about eight
feet high its characteristic marks are beautiful and im-
;

posing. It exhales constantly of itself a delicious per-

fume, which fills the temple court like that of opening
flowers wafted from far. From time to time it emits a
heaven-like shining light of the five different colours.
Every one seeing or hearing of this wonder, is deeply
affected in his religious consciousness.

Going from this north-east along the borders of the

sea, across mountains and valleys we come to the country
of Chi-li-f sa-ta-lo (Srikshetra) ; still going south-east, in
a bay of the sea, is the country of Kamalanka (Pegu)
east of this is the country of Dvitrapati (Sandoway)
east of this is the country of Isanapura ; east of this is

1 Records^ ii. p. 202. 2 j^^ot, as Julien says, the Sarvdstivddas.

BOOK IV.] SIMH ALA. 133

the country of Mah4champa (Siam : also called Lin-I) ;

west of this is the country of Yen-mo-lo (

Yamardja ; but
probably a for Yen-mo-na-chau^ the country
mistake
of the These sixy kingdoms are bordered
Yavanas).^
by mountains and the deep sea. Although Hiuen- '

Tsiang did not enter their territory, he was yet able

to gain knowledge of the customs and manners (of the
;peo;ple).

Going from this country of Samatata in a westerly

direction about 900 li, we come to the kingdom- of
Tamralipti, which lies along a bay of the sea. There
are some ten SangMr^mas here, and a congregation of
about 1000 priests.
By the side of the city is a Stiipa, about 200 feet
high, which was built by A^oka-r^ja by the side of it ;

are traces where the four past Buddhas walked to and

fro.

At this time the Master heard that in the middle of

the ocean there was a country called Simhala ;
^ it was
distinguished for its learned doctors belonging to the
Sthavira school, and also for those able to explain the
Yoga-sdstra,
After a voyage of 700 yojanas, it was possible to
reach that country.
On hearing about this he inquired of a priest of South
India, who, in consultation, told him, as follows " Those :

who go ought not to go by the

to the Siiiihala country
sea route, during which they will have to encounter the
dangers of bad. weather (winds), the Yakshas, and rolling
waves you ought rather to go from the south-east
;

point of South India, from which it is a three days'

voyage. For although in travelling you may have to
scale mountains and pass through valleys, yet you are
safe. Moreover, you will thus be able to visit Orissa
and other countries, and observe the sacred traces.
1 Vide Records, <fcc., ii. p. 200. 2 ^he lion-iaking country, —Oh. Ed,
 134 THE LIFE OF HIUEN^TSIANG. [Boofc iv.

The Master of the Law immediately set out in a south-

westerly direction towards Orissa (Uda).^ There are here
about lOO Sangharamasj and 10,000 priests or so.
They study the Great Vehicle. Moreover, there are
heretics who worship the powers of heaven, living in
mixed society with the others. There are about ten
Stupas, all of which were built by Asoka they exhibit ;

spiritual indications.
The south-eastern frontiers of the country border on
the great sea. There is a town called Ghi-li-ta-lo
(Charitra). This is a rendezvous for merchants who
embark on the sea, and for others from distant places
who travel here and there.
At a distance of 20,000 li south,^ is the country of
Siiiihala. Every night when the sky is clear and without
clouds, can be seen at a great distance the glittering rays
of the precious gem placed on the top of the Stupa of
the tooth of Buddha; its appearance is like that of a
shining star in the midst of space.
From this, going south-west and passing through a
vast forest about 200 1% we come to the country of
1

Kong-ii-t'o (Konyodha, Ganjam ?).

From this, going south-west 1400 or 1500 li through
a wild forest, we come to the Kie-Ung-kia country
(Kalinga). There are about ten Sangharamas here,
occupied by some 500 priests, who study the Law
according to the.Sthavira school. Formerly the popula-
tion of this country was very dense, but on account of
some trouble with a Rishi possessed of the five super-
natural powers, who being angry, imprecated ruin and
destruction on the kingdom, the population, young and
old, perished afterwards, people from other
; places
gradually migrated here, but even now the population
is sparse.
Going north-west from this about 1800 li, we come
to Southern Kosala. The king is of the Kshattriya
1 Or, Udra : vide Records, ii. 204. 2 Julien gives 2000.
feooK IV.] DEVA BODHISATTVA, 135

caste. He deeply reverences the law of Buddha, and

is well affected towards learning and the There
arts.

are 100 Sanghar4mas here, and 10,000 priests. There

are a great number of heretics who live intermixed with
the population, and also Deva temples.
Not far to the south is an old Sangh&,r^ma. By the
side of is a Stupa
it built by A^6ka raja. In old days
Tath^gata exhibited great spiritual changes in this place
and overcame the heretics. Afterwards N^g^rjuna Bodhi-
sattva dwelt here. At that time the king of the country
was named Sadv&,ha So4o-p'o-ho ; he highly esteemed
]Sr&;g^rjuna, and abundantly supplied all his wants.
At this time Deva Bodhisattva came from the country
of seek to discuss on some {religious) diffi-
Siiiihala to
culties. Coming to the door he requested permission to
pass through. The gate-keeper announced him on this ;

Nag^rjuna, knowing his name of old, filled a dish full of

water and told a disciple to take it and show it to him.
Deva seeing the water, without speaking, cast a needle
into it. The disciple then brought it back.
IST&g^rjuna having seen it was full of joy and said
"This water so bright and full is the symbol of my
character (qualities). That man who has come and
thrown a needle into it, has done so to show that he can
investigate these to the bottom if such be the man, I
:

can discuss with him on the dark and mysterious

doctrines of religion, and he may hand down the light
(lamp)," He immediately caused him to be brought in,
and having seated him, they entered on mutual con-
versation, as pleasant and agreeable, as the fish finds the
water to be. Then Nagarjuna said " I am now old and :

worn out does the pure, shining orb of Wisdom reside

;

with you (i.e. are you able to succeed me as Teacher) ?

Deva, rising and reverently bowing at the foot of
ISTagarjuna, said: "Although your servant is of small
ability yet he will venture to hand down your loving
instructions."
 ;

136 THE LIFE OF HlUEN-TSIANG. tBOOK iV.

In was a Brahman who was skilled

this country there
in explaining the treatise calledIn-ming ; the Master of
the Law remained here a month and some days and read
(with him ?) the Tsah-liang-lun.

From this, tending southwards, he passed through a

great forest, and going some 900 li south-east, he came
to the kingdom of Andhra.
By the side of the capital is a large Sangheir^ma with
richly ornamented beams, extensive courts, and its whole
appearance venerable and majestic. Before it is a stone
stupa several hundred feet high which was constructed
by the Arhat Achala.
South-west of the Sangharama, about twenty 1% is an
isolated hillon the top of which is a stone stupa here ;

the Bodhisattva Ch'in-na (Jina ? or was his name Yuvana

jana f) composed the Sastra In-ming (HetuvidyS, ?).

Going about 1000 li we come to

to the south of this
the kingdom of Dhanakataka. To the east of the capital
resting against a mountain is a Sangharama called
Purva^ila. To the west of the capital resting against
a mountain is a Sangh§;rama called Avara^ila.-^ A former
king of this country founded these for Buddha's sake
he thoroughly investigated the rules and patterns of Ta-
hia^ (for constructing such huildings). The woods and
fountains, flourishiug and charming, the spirits of heaven
defending and protecting, caused both wise men and holy
men, to reside here. In the middle of the 1000 years
after Buddha's ISTirv&na, there were ever laymen and clerics
coming here together to keep their religious rest. The
1 I can only surmise that the ex- ^ Ta-Hia is constantly used by
pression" resting against a mountain" Taou-Siin as equivalent to North
means, that the Sangharama was India, or, that part of North-west
hewn out of the mountain side but : India, conquered by the Yue-ti.
vide Records, <fec., ii. 221 and notes. Mr. Kingsmill restores Ta-hia to
Withrespectto the terms P'^r'ya.s'i/tt Tocharia ; which maybe correct, but
and J.-yaras'iM, as denoting two minor is vague. I believe the reference to
schools of the Mah^saiiighika sect, the text is to the Stdpas erected in
videmy Travels of Buddhist Pilgrims, North -Wesfc India, by the Indo-
p. 143, n. Scythians (so called).
BOOK IV.] BHA VA VtVEKA. 13^

season of rest being past, all who were Arhats would

mount into space and depart. After the' 1000 years,
both laymen and holy men lived together here, but for
1 00 years or so the Mountain Spirit changing itself {into

various shapes) has caused great annoyance, and the

religious people (those practising religion) have all been
so alarmed that they no longer come or go. Hence the
place is now entirely waste and desert, without either
priest or novice,

'Not far to the south of the capital is a great stone

mountain; this is where the Master of S^stras Bh^vavi-
veka rests in the palace of the Asuras awaiting the time
when Maitreya Bodhisattva shall reach perfect wisdom,
and shall then explain some difi&culties in his way.

The Master of the Law, whilst in this country, met

with two priests, the first named Subhuti, the second
Surya : both of them eminent for explaining the Tripitaka
according to the Mahasanghika school.
The Master of the Law on this account remained tliere
several months studying the Mulfi,bhidharma and other
sastras, according to the MahS^sanghika school.-^ They
also studied the various ^^stras of the Great Vehicle
under the direction of the Master of the Law. And so
becoming bound together in mind they all went in company
to pay reverence to the sacred traces of their religion.

Going from this about 1000 li to the south we come

to the kingdom of Chulya.
South-east of the capital is a stiipa built by A^6ka
r^ja. This is the spot where in old days Buddha, when
in this district, exhibited great spiritual prodigies and
overcame the heretics, preaching the Law for the conver-
sion of Devas and men.
1 It seems evident that these Sang- of the Mah^samghika sect, which is
h^r&raas, in the neighbourhood of distinctly opi^osed to the Sthavira
Amr^vti, were built by the followers sect of Ceylon.
 ;

138 THE LIFE OF HIUEN-TStANG. [book it.

To the west of the capital is an old Sanghar^ma; this

is the place where the Deva Bodhisattva discussed with
the Arhat Uttara. After the seventh round of questions
the Arhat gave no further answer ; but by the exercise
of his supernatural faculties, he passed into the Tusita
heaven, and there asked M^itreya Bodhisattva respecting
his difficulties. The Bodhisattva gave him the explana-
tions required,and then, taking advantage of the occasion,
addressed him thus " That Deva, having a long accumu-
:

lated store of merit, will, during this Bhadra Kalpa,

perfect himself in the highest wisdom. You must not
treat him lightly." Having returned to the spot he now
undertook to explain the former difficulties. The Deva
said :
" This is the reasoning of M§.itreya B6dhisattva
and not your own, and your wisdom is derived from him."
The Arhat, filled with confusion, confessed his inferi-
ority, and paying him reverence left the place.

Going south from this through a great forest some

1500 or 1600 li, we come to the kingdom of Dravida;
the chief capital of this kingdom is named Kanchipura

this was the birthplace of Dharmapala Bodhisattva. He

was the son of a great minister of this kingdom. As a
child he exhibited wonderful wisdom. After he had
assumed the virile cap, the king, enamoured by his talent,
wished to give him a princess of his family in marriage.
The Bodhisattva, who had long disciplined himself to
reject sensual pleasures, had no mind to incur the pollu-
tions of love on the evening preceding the consummation
;

of the marriage, he was overcome with feelings of grief

and despondency, and betook himself to an image of
Buddha before which he offered up his prayers and
besought his protection and deliverance from his present
difficulties, and this he did with all his heart.

There was a great king of the spirits who (m conse-

quence) transported him by his power several hundred
li from the city. He deposited him in a mountain con-
fiooK IV.] PRIESTS FROM CEYLON. 139

vent, in the middle of the hall of Buddha. The priests

coming in and seeing him there, agreed together that he
was a thief. The Bodhisattva himself related his adven-
ture, on which his auditors were filled with astonishment
and could not but admire his high resolve. He now
entered the religious life, and applied himself thereafter
with all his powers to the practice of the true Law. In
consequence he was able to penetrate the meaning of all
the schools, and to exercise himself in the art of religious
composition. He drew up the following works the :

Sabdavidyd-samyukta-sdstra^ in 25,000 slokas; a com-

mentary on the ^atasdstra-vdijpulyam ; on the Vidyd-
mdtra-siddhi ; and on the Niydya-dmra-tdraka-sdstra —
altogether several tens of books very extended and highly
:

significant of his eminent virtue and great talent. There

is, moreover, a personal narrative of his history.
The city of Kanchipura is situated on the mouth (hay)
of the southern sea of India, looking towards the kingdom
of Simhala, distantfrom it three days' voyage.
In the interval (before the Master of the Law left this
kingdom) the king of Simhala died the country was at :

that time suflfering from famine and in a state of disorder,

there were two eminent priests there called B6dhimegh^i-
vara and Abhayadanshtra.
These two with 300 other priests, coming to India,
arrived at Kanchipura.
The Master of the Law, having obtained an interview
with them, asked them as follows It is reported that :
''

the chief priests of your kingdom are able to explain

the Tripitaka according to the Sthavira school, and also
the Y&ga-sastra. I am anxious to go there and study
these books. May I ask why you have come to this
place ? ''
In reply, they said :
" The king of our country
is dead : and the people are suffering from famine, with-
out any resource for help. We heard that Jambu^vfpa
possessed abundance of food and was at peace and settled.
This, too, is the place of Buddha's birth, and full of
I40 THE LIFE OF HtUEN^TSIANG. [bookie.

sacred traces of his presence : for this reason we have

come. Moreover, among the members of our school who
know the Law there are none who excel ourselves as to
age and position ; if you have any doubts therefore, let us,
according to your speak together about these things."
will,
The Master of the Law then gave examples of choice
passages of the Yoga-sdstra, both long and short sections,
but they were not able to explain any of them as
Silabhadra did.-"-

It is reported that 30"©o li or so from the frontiers

of this kingdom is the country of Malakuta ; as it

borders on the sea-coast it is exceedingly abundant in

different gems.
To the east of its chief town is a stupa built by
A^oka-raja. This is the spot where in old days Tathagata
preached the Law and exhibited many spiritual changes,
for the conversion of an innumerable company of persons.
To the south of this kingdom bordering on the sea
is Malayagiri, with its precipices and ravines, towering
upwards and lying deep. Here is found the white
sandal-scented tree, the Chandaneva tree. This tree is
like the white poplar. Its substance being of a cold
nature, many kinds of snakes frequent the trees during
summer, but in the winter they conceal themselves in the
ground. Thus this kind of sandal tree is distinguished.
Again there is the Karpura scented tree. It is like the
pine in its trunk, but leaves different, as also its blossoms
and fruit. When the tree is cut down and full of sap,
it has no scent, but when it has been cut down and dry,
then dividing it through the middle there is found the
scented portion, in appearance like mother of pearl and
of the colour of congealed snow. This is what is called
Dragon-brain scent {camphoi^).
Again, it is reported that on the north-east by the

1 The Yoga system was probably unknown, or slightly known, in Ceylon

It was a late development of Buddhism.
BOOK rv.] THE LION -KING. 141

border of the sea is a city, and from the city, going south-
east 3000 li or so, we come to the country of Simhala.
The circuit of this country is about 7000 li: and its
capital about forty li round. It is thickly populated and
produces an abundance of grain. Tlie people are black,
small of stature, and very impulsive: such is their character.
The country was originally called Po-chu, having many
gems of a rare character. Afterwards there was a woman
of South India betrothed to one of a neighbouring t?

kingdom, who on her journey met with a lion-king.

The servants and the attendants, filled with fear, were
scattered here and there, leaving the woman alone in the
palanquin. The lion approaching, bore the woman far
away. Entering the deep mountains he gathered fruits
and chased the game in order to provide her with food.
After a captivity of some years she gave birth to a son
and daughter, in appearance like human beings, never-
and violent temper.
theless of a hot
The youth having grown up addressed his mother
thus, Of what kind am I ?
''
my father a beast, my—
mother a human being." The mother then recounted to
him the old history, for his information.
The son said, in reply " Since men and beasts are of
:

two different kinds, why not leave him and keep a mutual
''
guard, one against the other ?

The mother said :

'*
I have no disinclination to do so,
only I see no method of escape."
The son then followed his father as he passed over
mou.ntains and through valleys, and observed his route;
then on another day, taking advantage of 'his father's
absence, he carried off his mother and sister to a neigh-
bouring village. Then arriving at the native country of
his mother, he inquired after her male relatives, but
found they were all extinct. They then sought refuge
in a neighbouring village.
The lion-king returning and not finding his wife and
children, filled with fury left the forest angrily roaring,
 " " :

142 THE LIFE OF HIUEN-TSIANG. [book iv.

and destroyed nmiiy women and men of the villages, as

he roamed to and fro.
The people informed the king of these facts, and he
collected the four kinds of troops, the most courageous
he had, to surround (the lion) and kill him with their
arrows. The lion having observed this, uttered the most
dreadful roars, and frightened both men and horses, so
no one dared to attack him.
So many days passed without any result. The king
then issued another proclamation promising a hundred
thousand gold pieces to any one who could slay the lion.
Then the son spake to his mother thus " The cold and :

want we suffer are sad calamities. I will respond to the

invitation of the king —
what think you ?
The mother said " It is impossible for although he
: ;

is a beast, yet he is your father, and if you should kill

him, how can you claim the name of a man ?

The son said :

" Unless I follow out my plan he will
certainly not go away : and whilst he is pursuing and
following us he may enter the village, and then some
morning the king will know of our return, and our death
will not be long deferred. What then ? The lion by
his fury is a source of disaster, and it will befall us also.
How can it be that for the sake of one, many should
suffer loss have thought over it again and again it
? I ;

ought not to be so, I must comply with the request."

So he went out (to attach the lion) The lion when !

he saw him was subdued in manner, and was full of joy

he cast off all evil designs of slaughter. The son taking
a knife cut his throat and rent his belly. Although
agonised with suffering the lion still retained his love
and deep affection, and bpre his pain patiently and never
moved till he died.
The king hearing of the lion's death, was rejoiced, but
on account of the strangeness of the circumstances, he
inquired as to the cause (of the son's conduct).
BOOK IV.] THE WESTERN WOMEN. 143

At first he prevaricated, but being hardly pressed, he

was betrayed at last into a confession of the truth.
The king hearing it exclaimed " Psha who except : 1

one born of a beast could have had such a heart ?

Although I shall not recede from my first promise as to
the reward yet as you have shown yourself to be a man
;

guilty of the crime of a parricide, you may no longer

remain in this country."
He then directed the magistrates to give him abundance
of gold and precious jewels, and afterwards to drive him
into banishment.
Accordingly they equipped two ships, in which they
placed a quantity of gold and treasure of all sorts, and

provisions. Having conducted them ^ to the mid ocean

they then let them drift at the mercy of the tide. The
ship containing the young man, after beating about a long
while, arrived at Po-chu, where, seeing the abundance of
its rare productions, he resolved to stay.
Afterwards merchantmen with their family connections
came there in search of jewels, and took up their abode
in his neighbourhood. On this he killed the merchants
and detained their wives and daughters. Thus the
children and grandchildren increased through many
generations, and when the population became by degrees
very numerous, they elected a ruler and ministers, and
because their distant ancestor had captured and slain the
lion, they called their country (by its name, Simhala).
The ship which carried the girl, after beating about at
sea, came to the western parts of Persia. Falling into
the hands of demons who dwell there, she gave birth to
a number of daughters, and this is now the country of
the Western women.

But it is also said that is the name of a

Simhala
merchant's son, who by wisdom escaped from the
his rare
mxirderous purpose of the Eaksha demons, and afterwards,
i That is, the brother and sister.
144/ THE LIFE OF HIUEN-TSIANG. [book iv

being elected king, came to this Po-clm island and slew

tlie Kakshas, and established his capital in the country.
Hence the name, as narrated in the Si-yu-hi}

This kingdom in former days was without the law of

Buddha. One hundred years after the Mrvana of Tatb^-
gata, the younger brother of As6ka-r&,ja, Mahendra by
name, giving up and rejecting the pleasures of life,
taking with him foitr'^ Sramanas, forthwith travelling
here and there through space, came to convert this
country. In order to exhibit and exalt the teaching of
Buddha, he manifested his miraculous powers. The
people of the country, full of faith and admiration,
founded a Sanghgir^ma. At present there are some
hundred such foundations, with 10,000 priests. They
follow the teaching of the Great Vehicle, and belong to
the school of the Sthaviras. The lay disciples are grave
and respectful, following the directions of the moral code
with intelligence and zeal, stimulating one another to
mutual diligence.
By side of the king's palace is the Vih^ra of
the
Buddha's tooth, several hundred feet high. It is decorated
with every kind of precious substance. On the top of it
is erected a signal staff, v/hich is surmounted by a great

ruby {Padmardga jewel), and fixed to the tee.^ Its brilliant

sparkling lights up the heaven, and on a clear and cloud-
less night it can be seen by those who are even 10,000
li distant.
By the side of this is another Vih^ra decorated with
every kind of gem. Within this building is a golden
statue made by a former king of the country, in the
tiara of which is a precious gem of incalculable value.
In after times there was a man who wished to steal this
jewel. The place, however, was so well guarded and
watched that he could not get inside. He then excavated

^ Records, ii. 240. 2 Dlpavamsa, xii. § 25.

3 The Khettiya, or graduated spire.
BOOK IV.] LANKAGIRI. 145

a subterranean passage and so entered the building.

When he was just going to take the gem the figure
gradually grew higher, so that the robber was not able to
reach it. Then as he went away, he said :
" Tathlgata,

when he practised the discipline of a Bodhisattva in

former days, did not grudge to sacrifice his life for the
sake of all flesh, nor did he scruple to give up his
country or his (native) city —how comes it then that he is

now niggard in his gifts? We fear that these reports about

him are not true." The image, on this, bent himself down
and gave the jewel. The thief having taken it, went forth
and proposed to sell it. But the men who saw it and
recognised it, seized the robber and brought him to the
king. The king demanded how he got the gem. He
replied, Buddha himself gave it me —
and he related the
whole transaction. The king on his part, seeing the head
of the image bent downwards, perceived that the event
was spiritual and sacred, and so his faith was greatly
deepened, and he gave the robber all kindg of gems and
precious substances in exchange for the (stolen) jewel.
Then taking it back he replaced it on the tiara of the
image, and there it still is.

At the south-east corner of the country is Lanklgiri.

Many dSvas and associates of evil spirits dwell here.
Tathagata in old time delivered the LankS^vatara Sutra
on this mountain.
To the south of the country, many thousand li across
the ocean, is the island called N^rikira. The men of this
island are small of stature, about three feet in height
they have the bodies of men, but with beaks like birds.
They have no grain-food, but live on cocoa-nuts.
This country ^ being too remote, and separated by an
expanse of sea, the Master was not able to visit it him-
self, but has related in detail all that he heard from men*s

mouths.
1 i.e. Simhala.
146 THE LIFE OF HIUEN-TSIANG. [book iv.

From Di^vida he went north-west in company with

about seventy priests from Siiiibala, and visited the sacred
traces for the purpose of reverent observation.
2000 1% we come to Kin-na-po-lo^
After going about
[Konghanapttra], There are about 100 Sanngh§.r^mas
here, and 10,000 priests belonging both to the Great
and Little Vehicle. The heretics who practise the
worship of Devas are also very numerous.
By the side of the royal palace precincts is a large
Sangh^rama with about 300 resident priests, all of them
greatly reverenced for their literary talents. In this
Vih&ra is a precious head-dress ^ of the Prince Siddh^rtha
about two feet high it is preserved in a richly adorned
;

casket. Every religious fast day it is taken out and

placed on a high pedestal those who offer it sincerest
;

reverence, frequently see it lit up with radiance.

In a Sangh^r^ma by the side of the city is a Vih^ra
in which is a carved sandal- wood figure of Maitreya
Bodhisattva, about ten feet high. This, also, frequently
glistens with radiance. It is said that twenty million
Arhats carved the image.
To the north of the city is a forest of Talas trees,
about thirty The leaves of this tree are
li in circuit.
long, and of a shining appearance. The people of these
countries use them for writing on,^ and they are highly
valued.

From this, going north-west, we pass through a great

forest which is infested with savage animals and desert;
after 2400 or 2500 li, we come to the kingdom of
Maharashtra. The people of this country despise death,
and highly esteem right conduct.
The king is of the Kshattriya caste. He is fond of
military affairs, and boasts of his arms. In this country,
therefore, the troops and cavalry are carefully equipped,
1 For, Kong-kin-na-po-lo. ^ Hence it is sometimes called the
2 Julien gives "the statue of the Pei-to^ i.e. the leaf {patra) tree.
Prince " but it is not so in the text.
;
BOOK IV.] MAHARASHTRA, 147

and the rules of warfare thoroughly understood and

observed. Whenever a general is despatched on a war-
like expedition, although he is defeated and his army
destroyed, he is not himself subjected to bodily punish-
ment, only he has to exchange his soldier's dress for that
of a woman, much to his shame and chagrin. So, many
times, those men put themselves to death to avoid such
disgrace. The king always supports several thousand
men and several hundred savage elephants.
of valour,
When these are drawn up in battle array, then they
give them intoxicating spirits to drink, till they are
overpowered with it —
and then at a given signal, when
in this condition, they excite them to rush against (the
enemy). His foes are thus without fail put to flight.
Eelying on these advantages, he holds in contempt all
the frontier powers that contend with him for the
mastery.
surdity a r^ja, boasting of his skill and the invariable
success of his generals, filled with confidence himself,
marched at the head of his troops to contend with this
prince— but he was unable to prevail or subjugate him.-^

There are about 100 Saiigh§,r^mas here, and 5000

priests,who belong to the Great and Little Vehicle
promiscuously. There are also followers of the heretics
who worship the D6vas, and cover themselves with ashes.
Within and outside the capital there are five Stupas,
all of them several hundred feet (in height). These
were built by As6ka-r4ja, as mementos of the places
where the four past Buddhas had walked to and fro.

From this kingdom, going north-west a thousand li or

so, crossing the river Ni-mo-to (Narmmadd)^ we come to
the kingdom of Po-lu-hie-chen-po (Baroche).

From this, going north-west about 2000 1% we come

1 Vide Records, vol. ii. p. 256. The Prince's name was Pulake^,
148 THE LIFE OF HIUEN-TSIANG. [book IV.

to the country of Mo4a-p'o (M^lava).^ The people of

this country in their manner and agreeable.
are polished
They exceedingly love the fine arts. In all the five
Indies, MS^lava on the south-west, and Magadha on the
north-east alone have the renown of loving the study of
literature, of honouring virtue (or goodness), and of polite
language and finished conversation.
There are about 100 Sangh^rgimas in this country,
with 20,000 priests w^ho study the Small Vehicle and
belong to the Sammatiya school. There are also heretics
who cover themselves with ashes and worship the host of
Devas. Tradition says: Sixty years before this there
was a king called Sil^ditya/ of high talent and singular
learning. He was humane, affectionate, generous, and
sweetly attached to his people. He was from the first

supremely reverent to the doctrine of the three precious

ones and from the time he became king to his death
;

no improper word had proceeded from his mouth, nor

had his face ever flushed with passion.
His thoughts towards his ministers and his wives
were always tender, nor would he even injure a fly or
an ant. He caused the water given to his horses and
elephants first to be strained and then to be given them,
lest he should destroy the life of a water insect. He
impressed on the chief people of the kingdom to avoid
taking life, and hence the beasts of the desert became
attached to men, and the wolves ceased to be injurious.
All the occupants within his borders were quiet, and the
indications of good fortune daily presented themselves.
He constructed temporary residences on the largest and
grandest scale, and made figures of the seven Buddhas.
He also convoked the assembly called ''
Moksha (Mahd-
parishady
Thus for fifty years he continued on the throne carry-
ing out these moat excellent works without cessation;

1 Vide Records^ ii. 260.

2 This was SiUditya of Ujjain, Mecords, i. 108, w. 91.
BOOK IV.] ARRIVES AT VALLABHI. 149

and he thus endeared himself to his people, and his

memory is still revered.

Twenty li or so to the north-west of the capital by

the side of Brahmanapura (ihe city of the Brdhmans) is

a deep ditch ; this is the place where a great arrogant

Brahman when he abused the Great Vehicle with a
view to its destruction, went down alive into hell, as is
related in the Su-yii-ki}

From this, going north-west 2400 or 2500 1% we

come to the kingdom of 0-cKa-li (Atali). This district
produces the Hu-tsian tree, the leaves of which -are like
those of the pepper-tree of Sz'chuen. It also produces
the Hiun-hb (Tagara (Jul.) ) perfume tree, the leaves of
which are like those of the Thcmg-li (the mountain ash).

From this, going north-west three days, we come to

the kingdom of K'ie Ch'a. About 1000 li to the north
of this we come to the kingdom of Fa-la-pi (Vallabhi).
There are about 100 SanghS^ramas here, and 6000
priests who study the Little Vehicle, according to the
Sammatiya school.
TathS-gata when alive frequently sojourned in this
country. Asoka-raja erected distinguishing mementos
in all the places where Buddha stopped. The present
king belongs to the Kshattriya caste; he is son-in-law
(nil sai) of Siladitya raja of the kingdom of Kanyakubja
his name is He is of a quick and impul-
Dhruvabhata.^
sive nature, manners are heavy and dull, but
and his
yet he esteems virtue and advances learning. He is
faithfully attached to the three treasures, and every year
he assembles a great gathering, and for seven days he
entertains priests from all countries and bestows on them

^ Eecords, a. 264. Text it is translated "Royal hel-

2 This name is explained in the Si- met," probably a mistake for "ever
UU-ki by the symbols for " ever intel- helmeted " or " armed " = Dliruva?
ligent " = Dhruvabatta, but in the bhata. Vide Records^ ii. 267, n, 73.
iSb THE LIFE OF HIUEN-TSIANG. [book iv.

food of the best description, choice jewels, bedding and

clothes, with varieties of medicaments and other things
of different kinds.
From this, going north-west about 700 li, we come to
the country of Anandapura.
Again, going 500 li or so to the north-west, we come
to the kingdom of La-sii-cha (for Su-la-c'ha), (Surashtra),
Erom this, going north-east 1800 li, we come to the
country of Km-che-lo (Gurjjara).
Again, going south-east 2800 li or so, we come to the
country of U-che-yen-na (Ujjayani). from the Not far
capital is a stupa this is the spot where A^oka-r^ja con-
;

structed his {flace of ptmishment called) Hell.-^

From this, going north-east about 1000 li, we come

to the country of Chi-ki-to.
From this, going north-ea'st 900 li or so, we come to
the kingdom of Mahe^varapura.
From this, going back in a westerly direction, we again
come to the country of Suratha.
Going hence to the west we come to the kingdom of
0-tin-p'o-chi-lo (Atyanabak^la). When Tathagata was
alive he repeatedly sojourned in this country, and Asoka
raja has raised stupas on all the spots he visited {left
sacred traces), all of which still exist.

From this, going west about 2000 li, we come to the

country of Lang-kie-lo (Zangala), which lies near the
Great Sea, towards the country of the Western women.

From this, going north-west, we come to the country

of Po-la-sse (Persia) , which is not within the boundaries
of India. It is said that this territory abounds in pearls
and precious substances, in silken brocades and wool,
sheep, horses, and camels. There are two or three
Sangharamas here, with some hundred disciples, who
study the Little Vehicle, according to the school of the
1 But cf. p. I02. The story must have been carried from Magadha into
Maiava.
BOOK IV.] ARRIVES AT SINDH. 151

Sarv4stav4dins. The patra of SS,kya Buddha is at pre-

sent in the royal palace of this country. On the eastern
frontier is the city of Ho -mo {Ormiiz), the north-west borders
on the country of Fo-lin.-^ On the south-west, on an island,
is women. These women
the country of the Western
have no male children among them, but the country
abounds with precious substances it is tributary to ;

Fo-lin. The king of Fo-lin every year sends men to

cohabit with the women, but whatever male children
are born, they do not rear them.
Again, going north-east from the kingdom of Langala,
about 700 li, we come to the kingdom of Pi-to-shi-lo
(Pit^^il^). Here is a stupa, several hundred feet high,
which was built by As6ka-raja. It contains relics which
often emit a brilliant light. Wheii Tathdgata was for-
merly born as a Rishi, he was slain here by the cruelty
of the king of the country.

Erom this, going north-east about 300 li, we come

to the kingdom of 0-fan-ch'a (Avanda). North-east
of the capital, in a great forest, are the ruins of a Sang-
har^ma. Buddha, when formerly living in this place,
permitted the Bhikshus to wear Kih-fiih-to^ (leather
boots). There is a stupa built by A^oka raja by the ;

side of it is a vihara, in which is a standing figure of

Buddha, made of blue stone, which frequently emits a
brilliant light.
South pi this, about 800 paces in a large forest, there
is a stupa, which was built by A^oka-r^ja. Tathagata,
in old days, was stoppiug on this spot, when, the night
being cold, he wrapped himself up in three garments,
one over the other. When the morning came, he gave
permission to the Bhikshus to wear quilted garments.^

Going from this eastwards 700 li or so, we come to

the country of Sin-tu (Sindh). This country produces
1 Probably Bs^ihylon). j,\=h 7rF»
2 Records, ii.280, n. 97. » 'j.l^' for \'\\
IS2 THE LIFE OP HIUEiSf-TSIANG. [book it.

gold, silver, calamine stone (faic shiK), oxen, sheep,

camels, red salt, white salt, black salt, &c.

This last kind of salt is used in different places for

making medicines. Tathagata when alive, frequently
sojourned in whatever sacred traces of
this country ;

his presence there are, Asoka-r&ja has built stupas on

those spots as mementos. There are also here traces
of the great Arhat Upagupta, who sojourned here whilst
engaged in the conversion of men.

From this, going east 900 li or so, crossing the river

-^

to its eastern bank, we come to Mu-lo-san-po-la (Miilas-

tlianapura or Multan, Si-yto-Jd, ii. 274). The people
sacrifice and worship U-fa-tsun (Aditya ?),^
to the gods
that is, the Sun ^-God. His image is cast out of yellow
gold, and adorned wdth every kind of precious stone.
People from all neighbouring countries come here to
offer their prayers. The flowery woods, the tanks and
ponds, the tastefully arranged tiles, the surrounding
steps, all these, when viewed as a pleasurable sight,
cannot but inspire feelings of admiration.

From this, going north-east 700 li or so, we come to

the kingdom of Po-fa-to-lo * (Parvata). By the side of
the capital is a great Sangharama, with about 100
priests, all of whom was
study the Great Vehicle. It
here Master of Sastras, formerly composed
Jinaputra,
the Yogach^rya-bhumi-^astra-karikl Here, also, the
Master of Sastras, Bhadraruchi, and the Master of Sastras,
Gunaprabha, originally became disciples.
Because this country had two or three leading priests
whose claims for learning might serve for guidance, the
Master of the Law stopped here two years ^ and studied

1 f-r- t/C- 3 The symbol in the text is doubt-

Pl for yn| f^ii. But I take it for " Jih," the sun,
2 Ishould think rather a Persian, ^ For, Po-lo-fa-to.
than a Sanscrit word, is to be sought -^ Julien has months,
here.
book: IV.] THE KSHATTRIYA JAYASENA. 153

the Mul4bhidharma-sastra and the Saddharma-Samp^ri-

graha-slstra, and the Prasiksh&,-satya-^^stra, as received
in the Sammatlya school.
Erom this, returning again by a south-east 1 route to Mag-
adha, the Master arrived at the Nalanda monastery. There
he paid his respects to the priest called Ohing-fa-tsong, after
which he heard that to the west of this place about three
y6janas there was a convent called Tiladaka, where lived
a renowned priest called Prajnabliadra, a native of Fo-lo-
po-ti (B&,lapati ?), who had embraced the religious life in
the school of the SarvastavMins.
This man had distinguished himself by his knowledge
of the three and of the Sabdavidya and the
Pitakas,
Hetuvidy& sastras, and others.
The Master of the Law having remained here for two
months, closely questioned him about matters on which
he had doubts.
From this he went again to the hill called Yashtivana,
and stopped with a householder who was a native of
Suratha and a Kshattriya by caste his name was —
Jayasena, a writer of Sastras. As a youth he was given
to study, and first under Bhadraruchi, Master of Sastras,
he had studied the Hetuvidya - sastra then under ;

Sthitamati Bodhisattva, he had studied the Sabdavidya

sastra {and others)^ belonging to the Great and Little
Vehicle. Again under Silabhadra, Master of the Law,
he -had studied the Yoga-^astra.
And then again, with respect to the numerous pro-
ductions of secular {outside) writers : the four Vedas,
works on astronomy and geography, on the medicinal
art, magic and arithmetic, he had completely mastered

these from beginning to end he had exhausted these

:

inquiries root {leaf) and branch he had studied all of

;

them both within and without His acquirements {virtue)

made him the admiration of the period.
Purnavarma r&ja, lord of Magadha, had great respect
1 Julien gives iVo?'^^-East.
154 THE LIFE OF MIUEN-TSIANG. [book iv.

for learned men, and honoured those distinguished as

sages : hearing of this man's renown, he was much
pleased, and sent messengers to invite him to come to
his court, and nominated him " Kioo-sse " (Master of the
Kingdom), and assigned for his support the revenue of
twenty large towns. But the Master of S^stras declined
to receive them.
After the obsequies of Purnavarma, Slladitya r&ja also
invited him to be ''the Master {of the country),'' and
assigned him the revenue of eighty large towns of
Orissa. But again the Master declined the offer. The
king still urged him repeatedly to acquiesce, but he as
firmly refused. Then addressing the king he said " Jay- :

asena has heard, that he who receives the emoluments

of the world {men), also is troubled with the concerns
of life ; but now my object is to teach the urgent
character of the fetters of birth and death; how is it

possible then to find leisure to acquaint myself with the

"
concerns of the king ?

So saying, he respectfully bowed and went away, the

king being unable to detain him.
From that time he has constantly lived on the
mountain called Yashtivana, where he takes charge of
disciples, teaching and leading them on to persevere, and
expounding the books of Buddha. The number of laymen
and priests {religious persons) who honour him as their
Master is always a large one, amounting to several
hundred.
The Master of the Law remained with him first and
last for two years, and studied a treatise on the difficulties
of the Yidya-matra-siddhi ^astra, the I-i4i-lun, the Siting-
wu-toai-lun, the ptch-chu-ni-pan-shih-i-yin-un-hm, the
chwong-yan-hing-lun ; and he also asked explanations of
passages in the Yoga and the Hetuvidy^ ^astras which yet
caused him doubt.
When thiswas done he unexpectedly dreamt in the
night and saw all the chambers and courts of the
BOOK IV.] THE DREAM OF HtUEN-TSIANG. 15S

Nalaiida monastery deserted and foul ; moreover, there

were nought but water buffaloes fastened in them, with
no priests or followers. The Master of the Law entering
through the Western gate of the hall of BalS,ditya r^ja,
beheld on the top of the four-storeyed pavilion a golden-
coloured man, of a grave and imposing countenance,
whilst a glorious light shone within the entire abode.
His mind was overjoyed, and he wished to ascend to the
top, but he found no way to do so he then besought
him to reach down and lift him up ^but he replied
;

—
"I. am Manju^ri B6dhisattva your karma does not yet ;

admit of {such a privilege)

"
—
and then pointing to the
''
outside of the convent, he said Do you see that ? :
''

The Master of the Law looking in the direction indicated

by his finger, saw a fierce fire burning without the con-
vent, and consuming to ashes villages and towns. Then
the golden figure said :
" You should ^ return soon, for after
ten years Sil^ditya raja will be dead,^ and India be laid
waste and in rebellion, wicked men will slaughter one
another remember these words of mine " After he had
;
!

finished, he disappeared.
The Master of the Law when he awoke, filled with
pleasurable emotion, went to Jayasena and told him of
his dream. Jayasena said :
" There is no rest in the entire
world {the three worlds) : it is quite possible it may be,
as you have heard your dream; but as you have
in
received the intimation, the responsibility is yours you :

must use your own expedient." From this may be

gathered, that whatever good men (great students) do,
all is watched over by Bodhisattvas. When thinking
of going from India —
then it was told to ^ Silabhadra and
he detained me. When still delaying and not going
back, then I was told of the fact of death, by way of
exhortation to return. If my conduct were not in agree-

1 Kwei tsz' cliii — go from here.

2 For a fuU examination of this subject, vide Max Miiller's India, p. 286.
8 p. 146, Jul. Supra, p. io8.
 "

156 THE LIFE OF HIUEN-TSIANG. [Book i^.

ment with the holy mind (of the Bodhisattva) how could
this have happened ?
So towards the end of the Yung Hwei ^ period (i.e,
about 654—5, A.D.), Slladitya r^ja died, and India was
subjected to famine and desolation, as had been predicted.
The imperial ambassador, Wang-iln-tse, was at this time
making ready to be a witness of these things.^ It was
now the beginning of the first month.
It is in this same month, according to the rules of the
Western country, they bring forth from the Bodhi convent
(viz., at Gdya) the Sariras of Buddha. Both laymen and
priests from all countries come together to witness the
spectacle, and to worship. The Master of the Law,
therefore, with Jayasena both went to see the relic-bones.
These are both great and small. The large ones are
like a round pearl, bright and glistening, and of a
reddish-white colour. There are also Hesh-relics, large as
a bean, and in appearance shining red. An innumerable
multitude of disciples offered incense and flowers after ;

ascribing praises and offering worship they take (the

relics) back and place them in the Tower (stu^pd).

At the end of the first watch of the night, Jayasena

and the Master of the Law were discoursing about the
inequality as to size of the different Sariras. Then
Jayasena said, '^Your disciple has seen in different
places sariras {only) as large as rice grains, how happens
it then that these are so large ? Venerable sir ! have
you any doubts on this point ?
Hiuen-Tsiang replied, "I share your doubts in this
matter."
After a little while the light of the lamps in the
building was suddenly eclipsed, and within and without
there was a supernatural illumination produced. On
looking out they saw the relic-tower bright and effulgent
as the sun, whilst from its summit proceeded a lambent

1 This period lasted to 656 A.D.

2 That is, the embassy from China to India now being prepared.
BOOK IV,] THE SARIRA^MIRACLE, i^j

flame of five colours, reaching to the sky. Heaven and

earth were flooded with light, the mooii and stars were
no longer seen, and a subtle perfume seemed to breathe
through and fill the courts and the precincts.

Then was noised abroad, from one to the other, that

it

the sctTiras were exhibiting a mighty miracle. All the

multitude, being cognizant of it, came together, and again
offered their adoration, and spoke in rapture of the won-
derful sight. By degrees the light grew less and less,
and when at the last moment it was about to die out, it
seemed to encircle the dome of the tower several times,
and then it was absorbed (as it were) within (the tower).
And now heaven and earth were again wrapped in dark-
ness, and the different stars once more appeared. All
who witnessed this miracle were freed from doubts/
They then paid worship to the B6dhi tree, and also to
the sacred vestiges, and eight days having passed they
returned once more to the N^landa monastery.
At this time the Master of S^stras, Sllabhadra, deputed
the Master of the Law to expound to the congregation
the Mah^y4na-samparigraha-^§.stra, and comments on the
difficulties of the VidyS,-matra-siddhi-sastra.
At the same time an eminent priest named Simharasmi^
had been explaining for the sake of the fraternity (the
four classes) the Pranyamnla-^S.stra and the Sata-^S,stra,
newly arranged, the object of which was to refute the
principles of the Yoga.
The Master of the Law had, in the best of spirit,
opposed the Pr&,nyamula and Sata-S^stra, and approved
of the Yoga, with the opinion that the illustrious {holy)
men, who founded these doctrines, each followed one
thought, and were not mutually at variance, or opposed
and if they cannot be quite reconciled, he said, yet these
are not contradictory, and the fault is with their successors,
but this cannot bar the truth of the Law.
1 It is curious to find from these ^ adopt tiiis rendering from
j.
accounts, the prevalence of such Julien my copy has ss:', ''part of an
;

*'
pious frauds" in India at this time, army," and not sz\ " a lion."
IS8 THE LIFE OF HIUEN-TSIANG, [bookiv.

From a feeling of pity for the narrow views of this

doctor, the Master of the Law frequently went to question
and to correct his opinions. But he was unable to induce
him to reply. From this circumstance his disciples
gradually left him, and attached themselves to the Master
of the Law.
Hiuen-Tsiang aimed by the assertions of the Pranya-
mula and Sata-^^stras simply to overthrow the conclusions
of the Sankhya, but said nothing about a self-derived or
external nature, or the perfectly complete true nature
(of Buddha) —
but yet Simharasmi could not grasp the
argument nor consent to its truth. He affirmed only
the proposition " yih-tsai-wu-sho'teh" (" all things without
attainment'')} and he affirmed that the conclusion of the
Yoga in complete, perfect, and true
reference to the
{nature), &c.,was an error, and this was the uniform posi-
tion he took up in argument.
The Master of the Law, in order to reconcile the two
doctrines,^ affirming that they were not contradictory,
composed a ^^stra which he called Rwui-Tsung in 3000
^16kas. When finished he presented it to Silabhadra
and the great congregation. All spoke approvingly
of it, and it is generally accepted for study {practice),
Simharasmi, filled with shame, forthwith left the con-
vent and went to the Bodhi monastery {at Gdya), There
he privately requested a fellow-student of his, one Chan-
drasiriiha of Eastern India, tocome with him and discuss
him from
these difficult points of doctrine, and so relieve
his former disgrace. But when this man came he was
faint-hearted and silent, and did not dare to say a word.
Thus the fame of the Master of the Law increased greatly.

Before Simharasmi had departed StlMitya-r^ja had

^ i.e. " that nothing is

to he attained ^ Viz., ist, that there is nothing to
Jyy effort ; "
this proposition is the be attained by effort ; and 2nd, that
opposite of yih-tsai-yeou-sho-teh. we may attain the one true nature
[hy Ydgal.
BOOK IV.] THE SKY^FLOWER DOCTRINE. 159

constructed a Vih^ra covered with brass plates by the

side of the N&,landa monastery, about a hundred feet in
height. It was renowned through all countries.

The king after returning from the subjugation of Kon-

yodha (Ganjam ?) came to Orissa. The priests of this
country all study the Little Yehicle, and do not believe
in the Great Vehicle. They say it is a system of the
*'
sky-flower " heretics, and was not delivered by Buddha.
When they saw the king after his arrival, they entered
into conversation and said " We hear that the king has :

built by the side of the Ni^landa convent a Vih§.ra of

brass, a work magnificent and admirable. But why did
not your majesty construct a K^palika temple, or some
?
other building of that sort
The king answered :
" What mean you by these words
''
?
of reproach
In reply, they said :
" The Monastery of N^landa and
its '
sky-fiower '
^ doctrine is not different from the
Kapalika sect : this is our meaning."
Before this a consecrated king of South India had a
teacher, an old Brahman, whose name was Prajnagupta,
who was well versed in the doctrine of the Sammatlya
school. This man composed a treatise in 700 £6kas
against the Great Vehicle. All the teachers of the Little
Vehicle were rejoiced thereat, and taking the book showed
it to the king, and said :
" This represents our doctrine :

is there a man of the other school that can upset one

"
single word of it ?

The king said :

" I have heard of the fox, accompanied
by the meadow rats, boasting he was able to contend with
the lion, but as soon as he saw him, then his heart failed
him and they were all scattered in a moment. You, sirs,
have not yet seen the priests of the Great Vehicle, and so
you firmly maintain your foolish principles. If you once

1 The sky-flower ^doctvine is fully SCitra was framed there. The

doc-
explained in the Surangama Stitra. trine is simply that objective
all
It was evidently a doctrine developed phenomena are only, like sky-floivers,
in the N&landa monastery, as this unreal and vanishing.
 "

i6o THE LIFE OF HIUEN-TSIANG. [book iv.

see them — affrighted, you will, I fear, then, he the same as

that (fox).
Then they answered :
" If there be any doubt on the
king's part about the matter, why not assemble a con-
ference and let there be a close investigation, as to right
and wrong ?
The king said :
" And what difficulty is there in
this?'^
So on that very day he sent a messenger with a letter
to the N&landa convent to Silabhadra, the Master of the
Law, surnamed ''the treasure of the true doctrine,"
(Saddharma pitaJca ?), in which he said Your servant, :
''

whilst progressing through Orissa, met some priests of

the Little Vehicle who, hampered by contracted views,
adhere to a sdstra which abuses the principles of the
Great Vehicle. They speak of the followers of that system
as men of a different religion, and they wish to hold a
controversy with you on this point. I^nTow I know that
in your convent there are eminent priests and exceedingly
gifted, of different schools of learning, who will undoubt-
edly be able to overthrow them —
so now, in answer to
their challenge, I beg you to send four men of eminent
ability, well acquainted with one and the other school,
and also with the esoteric and exoteric doctrine, to the
country of Orissa."
When Silabhadra had received the letter, he assembled
the congregation, and after inquiry, he selected S^gara-
mati, Prajnarasmi, Siriiharasmi, and the Master of the
Law, as the four men in reply to the king's mandate.
When S&garamati and the others were anxious about the
result, the Master of the Law said " Hiuen-Tsiang, :

Master of the three pitakas, when residing in his own

(or, my own) country, and also when he resided in
Kasmir, thoroughly examined all the schools of learning
belonging to the Little Vehicle. Those separatists, if
they purpose by their doctrines to overthrow the Great
Vehicle, will not be able to do it. Hiuen-Tsiang, al
BOOK IV.] THE LOKATIYA DISPUTANT. i6i

though he were a man of slender ability and ordinary

wisdom, would nevertheless be quite sufficient (to over-
come them). Be not therefore anxious, venerable sirs
If he were to suffer defeat, he knows that the priests of
! ''
China from this time would have no reputation

On this they were all filled with joy.

But Sil&ditya r^ja again sent a letter to this effect:

" There is no immediate pressure for my former request
let them wait, and afterwards come here/*

About this time there was a heretic of the ''

Shun-si
sect (the LoMtiyas), who came to dispute (with the
Ndlanda monks), and he wrote out forty theses and hung
them up at the Temple gate. If any one within can ''

refute these principles/' he said, " I will then give my

head as a proof of his victory."

Several days having passed without any response to

this challenge, the Master of the Law sent an attendant
("pure man) from within his quarters to go and pull down
the writing (document), to tear it in pieces, and trample
it under foot.

The Brahman in a great rage asked him and said:

« Who are you ?
He saidam the servant of Mah^y^nadeva."
:
" I

The Brahman, who had long heard of the fame of

the Master, Was abashed, and dare not go in to dispute
with him.
The Master of the Law therefore bade him come in
and discuss the points. Then in the presence of Slla-
bhadra he called on all the priests to be witnesses whilst
he disputed with the Brahman. He then noticed in
succession the various opinions of the different heretical
schools, and said The Bhutas, Mrgranthas, the K^p^-
:

likas, and the Jutikas,-^ are all differently arrayed. The

1 Or, ChudinJcas, ascetics with matted liair. Cf. Eitel, Handbook, sub.
Djiidingas,
i62 THE LIFE OF HIUEN-TSIANG. [book iv.

Sankhyas and tlae V&iseshikas are mutually opposed. -^

The Bhutas cover themselves with cinders, and think

this to be meritorious. Their skin of a livid white colour
looking like a cat in the chimney corner. The ISTirgran-
thas and their followers go without clothing, and so
attract notice, making it a meritorious act to pull out
their hair by violence ; their skin dried up and their feet
hard, and in appearance like the decayed wood on the
river bank. The sect of the K^p^likas, with their
chaplets of bones round their heads and necks, inhabiting
holes and crevices of the rocks, like Yakshas who haunt
the place of tombs. As for the Ohingkias (Chudinhas),
they wear garments soiled with filth, and eat putrid food.
They resemble pigs that lie wallowing in the midst of a
cesspool. And now, how can you regard these things
as proofs of wisdom ? — are they not evidences of madness
and folly ?

As to the heretics called Sankhyas (sho-lun)^ they

establish twenty-five principles mula- ; from praJcriti or
praJcriti, proceeds mahat; from mahat proceeds ahan-
Mra ; from this proceed the ^ve subtle particles (called
tanmdtra) ; from these proceed the Rve elements from ;

these the eleven organs (of sense and action). These

twenty-four all minister to and cherish the soul (S^tman),
which accepting and using the help thus given, excludes
and removes itself. This being done, then the ^^soul"
remains pure and uncontaminated.^
As for the Vai^eshikas,^ they establish six predica-
ments, viz., " the true " (stchstance), quality, action, exist-

ence, the same and the

different nature, the harmonious
aggregate nature. These six are apprehended by soul,
which by apprehending them, not being already liberated,
is, by this apprehension, liberated, and by freedom from

the six laksTianas^ it arrives at what is called IsFirvana.

1 Formerly called Wei-si-sse ; the is very great. I depend on the
ex-pression uBeA in the Text Shing-lun, Chinese version of the Samkliya-
probably refers to this system, as a Karika [Hanjio, No. 1300).
logical school of philosophy. ^ Colebrooke, p. 182.
2 The difficulty of this translation ^ Chinese "sia/i^,'*
BOOK IV.] THE SANKHYA SYSTEM, 163

But now, to rebut the principles of the Samkhya-

Sastra you say that in the presence of your twenty-five
;

principles, the character of " soul " ^ is distinct and

diverse, but by intermingling with the other twenty-four
it becomes substantially and intimately one. And you
say that Nature (PraJcriti) is hypostatised by union with
the three giinas'' of "Sattva," "rajas" and " tamas,"
''

and by intermingling of these three, there is perfected

the " Mahat " and the other twenty-three principles
thus you affirm that these twenty-three principles are
perfected by the three gunas. But if you constrain your
^'
Mahat " and the others, to lay hold of the three, and
^
so to become perfect, as in case of a crowd or a forest
and without this intermingling they are false, how then —
do you say that "all things are true" {substantially
true) ?

Again, " M^hat " and the rest, being each perfected by
the three, then each one so perfected is the same as the
whole ; but if each is the same as the whole, then the
office qf each ought to be the same, and then, where is

the force of the three forming the substance of all ?

Again, if one is the same as all, then the mouth and

the eye functions, and so on, are the same as the
functions of nature.
Again, if each function discharges the duties of all,

then the mouth and the ear, and so on, ought to smell
perfumes and see colours ; for if not, what is the meaning
of the assertion that the three " gunas " make one common
substance ? How can any sensible man formulate such
principles ?

But again, " FraJcriti "

dtman" both being eternal,
and "

ought to be in their hypostases identical how, then, can ;

one, in distinction from the other, by intermingling, pro-

duce M^hat, and so on ?
But again, with respect to the nature of " dtman'* if it

1 Personal existence. rest,' say the Samkliyas.— (7oZe6rooi^e,

2 " We speak of the qualities of p. 158.
Mature as we do of the trees of a fo-
 "

i64 THE LIFE OF HIUEN-TSIANG, [book iv.

is eternal, then it is the same as '^praJcriti " — but if they

are the same, then what need of speaking of " dtman " ? —
and then the dtman " is not able to accept the aid of
''

the twenty-four principles, and so there can be no possi-

bility of establishing the different offices of subject " and ''

" ohjectr

Thus far, and same way, he discoursed, whilst

in the
the Brahman was and unable to reply J'
silent
But at last, rising up, he respectfully said " I am :

overcome ; I am ready to abide by the former compact/'

The Master of the Law said :

''
We who are S^kya-
putras do not propose as our end the destruction of the
life of men. I now bid you act as my servant and follow
my directions {teaching, or doctrine).
The Brahman was overjoyed and imxmediately attached
himself to his service. All who heard of this affair were
filled with admiration and praise.
And now, the Master of the Law being desirous to go
to Orissa, inquired about getting the essay of the ''Little
Vehicle'' which proposed to destroy the principles of the
^' Great Vehicle'' in 700 £okas. -

The Master of the Law after examination found several

passages of a doubtful character.
He then addressed the Brahman whom he had con-
quered :
" Have you in former days studied these prin-
ciples or not ?

He replied :
" Yes ! I have studied them five times."

The Master of the Law wished to make him speak to

the point —on which he said :
"
"
How can I, who am your
slave, venture to instruct you ?

Then the Master Law said " These are heretical

of the :

doctrines of which I know nothing you may speak to me :

without any compunction.''

^ The foregoing section is omitted by Julien. I offer my translation as
tentative only.
BOOK IV.] KUMARA'RAJA. 165

" In that case," he said, " let us wait till the middle of
night, lest any of the public should suppose that you had
aught to learn from me, your slave, and so lose confi-
dence in your celebrity."
Accordingly when the night was advanced he dismissed
all the rest, and caused him to go through the entire

work.

Then having grasped the errors of the work, he wrote

a refutation of it in 1 600 ^lokas, and called it " The
destruction of heresy'' taking up the doctrines of the
Great Vehicle, point by point.
He presented the work to Silabhadra, and amongst all

the disciples there was not one, on reading the work, but
was consenting to it. " Who," they said, '' can overturn

such arguments ?

And now, not forgetful of the origin of this refutation,

he said to the Br4hman "You have been sufficiently
:

humiliated as my slave, after conquest had in argument

I now liberate you you may go where you will"
;

The Brahman, with joy, went forth to Kamarupa,

filled

in Eastern India, and told Kuin&,ra-raja about the high

qualities of the Master of the Law. The king hearing
of it was overjoyed, and immediately sent a message,
bidding the Master of the Law to come to him.
i66 THE LIFE OF HtUEN-TSIANG. [book v.

BOOK V.

Begins with the prediction of the Nirgrantha relating to his

return home^ and ends with his arrival in China.

In the interval, before the arrival of the messenger of

KumS^ra, a naked Nirgrantha disciple, whose name was
Yajra, unexpectedly entered the chamber (of the Master
of the Zaw).
ISTow the Master of the Law had heard of old time
that the Mrgranthas are skilled in divination {divining
ly lots). He asked this man therefore to be seated and
opened out his doubts to him, questioning and saying:
" Hiuen-Tsiang, a priest of China, has been here inquiring

and studying for a year and some months. He now

wishes to return home, but does not know whether his
way is open to do so, nor whether it is better for his
good fortune to stay or to go he is in doubt, too, about
;

the length or shortness of his life. I pray you, good

'

sir, cast my horoscope and see."

^

The JSTirgrantha then took a piece of white stone and

drew a figure on the ground, and after casting the lots, he
replied :
*^
It is very good for the Master to stay, all the
clergy and laity in the five Indies have a profound respect
for him; the time for going and successfully returning,
with the respect of all, is also fortunate ; but not so good
as the other. i\s for the years of your life, you will have
ten years added to your present age. But as for evidence
as to the continuation of your present good fortune, there
is nothing to be found out."

The Master of the Law again asked him " My mind's :

1 This, in connection with other passages, is sufficient to show the supersti-

tious character of the Pilgrim.
BOOK v.] THE RESOLVE TO RETURN. 167

purposeis to return, but having a great number of images

and sacred books, I hardly know if I shall succeed in

arriving with them."
The Nirgrantha said :
''
Do not be anxious : Sil&,ditya

r^ja, and Kum^ra-r^ja will themselves despatch men as

escort; the Master will successfully return without
accident."

The Master of the Law, in reply, said " As to these :

two kings I have never yet seem them, how Jhen can
such a kindness befall me ?

The Mrgrantha said :

" Kum4ra-rS.ja has already sent

messengers to invite you to go to him, in two or three

days they should arrive. After you have seen Kum§,ra
you v/ill also see SllMitya."
Having thus spoken he went away.
The Master of the Law forthwith making up his mind
to return, paid especial attention to his books and images.

All the priests hearing of it, came to him in a body

and begged him to remain, saying India is the place :
'^

of Buddha's birth. The great Saint, although he has

passed away, has yet left behind him many traces {of his
presence) ; what greater happiness in life than to visit, and
adore, and exalt these then do you leave
{relics) ? Why
these, after having come so far ? Moreover, China is a
country of Mlecchas, men of no importance, and shallow
as to religion, and so the Buddhas are never born there.
The mind {of the 'peo'ple) is narrow, and their coarseness
is profound, and hence neither saints nor sages go there
from this country ; the coldness of the climate, and the
ruggedness of the country — these circumstances,
"
also, are
enough to cause you to think !

The Master of the Law replied " The king of the Law, :

i.e. Buddha (Dharmaraja), in establishing the principles of

his doctrine, designed them for universal diffusion: how then

 "

i68 THE LIFE OF HIUEN-TSIANG. [book t.

can those who have received the benefit thereof, exclude

those not yet enlightened. In that country of China the
superior magistrates are clothed with dignity, and the laws
are everywhere respected. The prince is regarded as sacred,
the ministers are faithful, parents are loving, children are
obedient, virtue and justice are highly esteemed, age and
uprightness preferred in honour. Moreover, how deep
and mysterious their knowledge how divine the model of
!

their wisdom their rules in agreement with heaven.

!

They do not regard the seven heavenly bodies as hidden

from their literature/ they make instruments, divide the
seasons, produce the six sharp-notes of music, and so are
able to tame or drive away birds or beasts, subdue the
spirits to their will, calm the influences of the yang and
yin principles in N'ature. From the time the bequeathed
doctrine of Buddha penetrated to the East, they have
highly venerated the Great Vehicle ; in meditation, they
are placid as the shining waters-; in morals, their renown
is like the perfume of opening flowers ; in practice, they
engage the heart; their earnest vow is to obtain the
fullest degree of and by quiet abstraction to
merit,
prepare for the acquisition of the threefold body, and the
highest condition of being.
''
The great holy one descending spiritually (into the
world) y himself raised the standard of religious teaching,
and proclaimed the excellent doctrine, he was exhibited in
his golden features to the eyes of men, and still there is
no check to the aim of his long career.
" How then can you say that Buddha did not go to this
?
country (of China) because of its insignificance
They replied :
''
The Scriptures say that all regions are

blessed with plenty or the opposite, according to their

meritorious condition in point of religious excellence.
Master of the Law to live here with
It is better for the
us in Jambudvipa where Buddha was born than to go to

1 That is, they are acquainted with bodies {viz., the sun, the moon, and
the movements of the seven heavenly five planets).
BOOK v.] SILABHADRA APPROVES, i6g

that country, inasmuch as that is a frontier and an evi]

country, without any religious merit, and for this reason
we urge the Master not to return there."
The Master of the Law replied :
" Vimalakirrti,
speaking to a disciple, said :
'
Why does the sun travel
over Jambudvipa ? '
*
To disperse the gloom,' was the
answer. This, also, is the reason why I purpose to
return to my own country/'
The priests having perceived that there was no agree-
ment likely, besought him to go (with them) to Sila-
bhadra, Master of the Law, and set forth his intention to
him. Then Sllabhadra, Master of the Law, addressing
"
him, said :
''
Why, sir, have you come to this resolution ?

He replied :
" This country is the place of Buddha's
birth : it is impossible not to regard it with affection
only Hiuen-Tsiang's intention in coming hither was to
inquire after the great law for the benefit of his fellow
creatures. Since my arrival here, you, sir, have con-
descended, on my account, to explain (or, recite) the
Yog^ch&rya-bhiimi-s^stra, and to investigate doubtful
passages. I have visited and adored the sacred vestiges
of our religion, and heard the profound exposition of the
different schools. My mind has been overjoyed, and my
visit here, has, I protest, been of the utmost profit. I
desire now to go back and translate and explain to others
what I have heard, so as to cause others also to be
equally grateful to you, with myself, in hearing and
understanding these things and for this reason I am ;

unwilling to delay my return and remain here."

Silabhadra joyfully replied: "These are thoughts
worthy of a Bodhisattva my heart anticipates your own ;

wishes I will give orders for your conveyance hence

!

and you, my friends, do not cause any trouble by delay-

ing him."
Having said this, he retired to his room. After two
days the messenger sent by Kumara-E^ja of Eastern
India presented a letter to Sllabhadra, to this effect:
 :

I70 THE LIFE OF HIUEN-TSIANG, [book v.

" Your disciple wishes to see the great priest come from
China. I pray you, respected sir, to send him and so
gratify this imperial thought of mine."

Silabhadra, on receipt of the letter, announced to the

congregation as follows " Kum^ra-E&ja wants to invite
:

Hiuen-Tsiang {to go to him), but we >have already agreed

to induce him to go to SllS^ditya-E^ja's residence, to discuss
with the {doctors of the) Little Vehicle. If he goes to
that one {Kumar a), perhaps StlMitya will be expecting
him, and then how will he be able to secure his presence ?
we ought not to send him." And so he told the messenger
saying " The priest of China is anxious to return to his
:

own country and so is unable to comply with the king's

request."
The messenger having arrived, the king again de-
spatched another to renew the invitation, in these words
" Although the Master wishes to return home, yet for a

little while let him come to your disciple. There shall be

no difficulty about his departure. I pray you comply with
my humble request, and do not again decline to come."

Silabhadra not having consented to the proposal, the

king with great anger sent yet another messenger with a
personal despatch for Silabhadra, the Master of the Law,
to the following effect :
'*
Your disciple like a common man
has followed the way of worldly pleasure, and has not
yet learnt the converting power residing in the law of
Buddha. And now when I heard the name of the priest
belonging to the outside country, my body and soul were
overjoyed ; expecting the opening of the germ of religion
(within me). But you, sir, have again refused to let him
come here, as ifyou desired to cause the world to be for
ever plunged in the dark night (of ignorance^ Is this
the way which your Eminence hands down and trans-
in
mits the bequeathed law for the deliverance and salvation
of all the w^orld ? Having an invincible longing to think
BOOK v.] PROCEEDS TO KUMARA-RAjfA, 171

kindly of and show respect to (the Master), I have again

sent a messenger with a written request : if he does not
come, your disciple will then let the evil portion of him-
self prevail. In recent times Sasangka-raja was equal
still to the destruction of the law and uprooted the Bodhi
tree. Do you, my Master, suppose that your disciple has
no such power as this ? If necessary then I will equip
my army and elephants, and like the clouds sweep down
on and trample to the very dust that monastery of
Nal^nda. These words (are true) as the sun Master !

it is better for you to examine and see (what you will do)."

Stlabhadra having received the letter, addressed the

Master of the Law thus " With regard to that king,
:

his better mind (or, virtuous mind) is fast bound and

weak within his territories the law of Buddha has not
;

widely extended since the time that he heard your

:

honourable name, he has formed a deep attachment for

you; perhaps you are destined to be in this period of
your existence his good friend.' ^ Use your best diligence
'

then and go. You have become a disciple in order to

benefit the world, this then is perhaps your just oppor-
tunity and as when you destroy a tree you have only
:

to cut through the root, and the branches will of them-

selves wither away, so when you arrive in that country
only cause the heart of the king to open (to the truth),
and then the people will also be converted. But if you
refuse and do not go, then perhaps there will be evil
deeds done. Do not shrink from this slight trouble."

The Master of theLaw, leaving his teacher, went with

the envoy, and arrived there. The king seeing him was
greatly rejoiced, and met him with his great officers, and
paying him reverence with much ceremony, conducted
him within his palace. Every day he arranged music and
banquets, with religious offerings of flowers and incense,

1 For this expression vide Haug's Essays on the Parsees [Truhyiefs Edition)
p. 209.
 —
"

172 THE LIFE OF HIUEN-TSIANG. [book v.

and requested him to follow the ordinary rules of religious

fast days.
Thus passed a month and more, when SllMitja-i^ja,
returning from his attack on Kongy6dha, heard that the
Master of the Law was residing with Kumara. Being
surprised,he said :
" I frequently asked him to come
here before this —
and he did not come, how is it that he
is now living there ? " Sending a messenger, therefore,
he bade Kumara-r^ja to send the priest of China to him
at once.
The king replied, " He can take my head, but he can-
not take the Master of the Law yet." The messenger
returning gave this answer, on which the Siladitya-r^ja
was greatly enraged, and calling together his attendants,
he said " Kumara-r^ja despises me. How comes he to use
:

such coarse language in the matter of a single priest ?

Then he sent another messenger who said, in an abrupt
manner " Send the head, that I may have it immediately
:

by my messenger who is to bring it here."

Kumara, deeply alarmed at the folly of his language
immediately ordered his army of elephants, 20,000 in
number, to be equipped, and his ships, 30,000 in number.
Then embarking with the Master of the Law they passed
up the Ganges together in order to reach the place where
StMditya-rS.ja was residing. When he arrived at the
country of Kie-shu-ho-ki-lo {Kajurgira), there was a con-
ference held, and Kum&,ra, being about to depart to
explain matters, first ordered some men to construct on
the north bank of the Ganges a pavilion-of-travel, and
then on a certain day he passed over the river and
coming to the pavilion he there placed the Master of the
Law, after which he himself with his ministers went to
meet S!l§,ditya-raja on the north bank of the river.
Siladitya seeing him coming was overjoyed, and know-
ing his respect and love for the Master of the Law, he
did not repeat his former threatening words, but simply
asked him where the priest of China was stopping.
BOOR v.] SILADITYA-RAJA. 173

In reply he said :
" He is staying in a certain pavilion-
of-travel/'
"
The king said :
" And why did he not come with you ?

" Eeplying, he said :

" Mah^iSja has respect for the
virtuous, and loves religion; why not send for the
Master to come to confer with the king ?
The king said: "It is well; but for the present you
may depart to your residence, and to-morrow I myself
will come."
Kum&ra returning spoke to the Master of the Law,
saying :
" The
king, although he says he will come to-
morrow, I suspect he will come to-night; and we must
attend him when he comes but if he arrives, let not —
the Master be moved (with amoiety),''
The Master of the Law replied " Hiuen-Tsiang will :

conduct himself according to the directions of the Law of

Buddha/'
About the first watch of the night the king did in
effect arrive. There were some men who reported that
on the river there were several thousand lighted torches,
and that they heard the sound of beating drums.

The king said :

" This is SllMitya-r4ja approaching."

He immediately ordered them to take torches in hand,

whilst he himself, with his ministers, went forth a long
way to meet him.
As ^lladitya-r^ja marched, he was always accompanied
by several hundred persons with golden drums, who beat
one stroke for every step taken they called these the ;

*'
music-pace-drums " (tsieh-po-kv),
Sil^ditya alone used this method — other kings were
not permitted to adopt it.

On his arrival the king bowed down at the feet of the

Master Law, then scattering flowers before him he
of the
regarded him with respect, and uttered his praises in verses
innumerable this done, he addressed the Master thus
;

"Your disciple invited the Master in former days to

come, —
why did you not comply with my req^uest ? *'
 ;

174 THE LIFE OF HIUEN-TSIANG. [book v.

Answering, he said " Hiuen-Tsiang came from far in

:

search of the law of Buddha, and for the sake of hearing

the Yoga-bhiimi-s^stra. When your order arrived I had
not finished examining this sdstraj and so did not
immediately come to meet the king."

Again the king asked, as follows " The Master comes :

from China your disciple has heard that that country

;

has a king of Ts'in, whose fame is celebrated in songs

and airs set for dancing and music; 'I never yet knew
who this king of Ts'in was, or what his distinguished
^
merit was, that led to this distinction/'

The Master of the Law said :

" In my country when
there is a man observable for the quality of protecting
the good, capable of averting evil from the people, and
able to nourish and cherish with fostering care all living
things —then they sound his praise in songs and chants
arranged to music, in the first place, for the ancestral
temple ; and then for the use of the distant village folk.
The king of Ts'in is the same, now, as the reigning
—
Emperor of China but before the highest authority of
the Emperor {i.e. She-wong-ti) was established, then he
was but invested as prince of Ts'in. This was a period
of disorder in heaven and earth; the people had no
ruler, the fields and plains were covered with the bodies
of men, the streams and valleys were full of their blood
during the night ill-omened stars shed their pestilent light,
vapours rose with the day, the three rivers were infested
by voracious toll-collectors, and the four seas were
afflicted with the poison of monstrous snakes,
" The Prince, as the next of kin to the supreme ruler

{ti), obedient to the call of Heaven, filled with noble

ardour, rallied his troops, put down the oppressors (male

and female, h'ing i) by force ; seizing the battle-axe and
the lance, he quickly calmed the sea, the villagers were
1 The reference is presumably to tlie Emperor She-wong-ti, B.C. 221,
BOOK v.] INTERVIEW WITH SILADITYA. 175

profoundly quiet, and the districts restored to order as

before. The sun and moon and stars shone out again,
and the world was filled with gratitude for his care.

For this reason we sing his praises."

The king said :

" Such a man is one, sent by heaven
to be the Lord of the world."
Again addressing the Master of the Law, he said:
"Your disciple must now return to-morrow I will escort;

the master (to our palace) —

I trust he will not suffer
from fatigue."
Thus taking leave, he departed.

On the next morning the messenger came, and the

Master of the Law with Kum^ra went together to
Siladitya's palace, on arriving near wliich the king with
some twenty attendants came forth to meet them. En-
tering they sat down, when choice viands were set before
them, accompanied with music and strewn flowers.
The entertainment being over, the king said " I have :

heard that the Master has composed a Sastra with a

view to restrain wicked doctrine —where is this work ?

The Master of the Law replied, " It is here," and

then he caused the king to take it and look at it.

Having examined it the king was much pleased, and

addressing his attendants and the rest, he said :
" I have
heard that when the sun rises in its splentiour the light
of the glow-worm is eclipsed, and when the sound of

heaven's thunder is heard, then the noise of the hammer

and chisel is silenced so with regard to the doctrine
:

which the Master defends, all the others have been

destroyed, and in discussing the method of right deliver-
ance, the priests have not dared to offer a word."
The king said {moreover), " The chief Sthavira of the
priests, Devasena, said of himself — that in the explana-
tion of doctrine he was superior to all his rivals, and in
 "

176 THE LIFE OF HIUEN-TSIANG. [book v.

his studies embraced all branches of science. But in

advancing his strangehe ever opposed the
opinions
'
Great Vehicle/ Hearing, however, that the stranger
priest had come he forthwith went to Yalsali, to pay
reverence to the sacred vestiges —from this I gather that
all these priests are without ability in discussion."
The king had a sister of great intelligence who was
distinguished knowledge of the Sammatiya-school
for
doctrine; she was sitting behind the king, and as she
heard the Master of the Law extolling the doctrine of
the Great Vehicle, and exposing the extreme poverty of
the Little school of Doctrine, she was filled with joy, and
could not cease her praises.
Then the king said " The treatise written by the
:

Master is very good quite enough to convince both

;

your disciple (i.e. himself), and all these teachers, and

the faithful generally ; but I fear there are other sectaries
belonging to the Little Vehicle, of other countries, who
will still cling to and defend their foolish doctrine. I
propose therefore to call a grand assembly in the town
of Kany^kubja, and command the Sramans and Brahmans
and heretics of the five Indies to attend, in order to
exhibit the refinements of the Great Vehicle, and demolish
their abusive mind, to make manifest the exceeding merit of
the Master, and overthrow their proud thought of '
self.'

The same day he sent an order throughout the different

kingdoms that all the disciples of the various schools
should assemble in the town of Kany^kubja to investi-
gate the treatise of the Master of the Law, of China.

Then the Master of the Law, at the beginning of

winter, incompany with the king, advanced up the river
(Ganges) and in the beginning of the last month ^ of
the year arrived at the rendezvous.

1 In the Records, i. 218, we are told be inclined, therefore, to consider the

they were ninety days in their pro- symbol "La" in the text as equal to
gress towards the rendezvous. I should Vc^rshOj,
BOOK v.] CEREMONIAL AT MEETING-PLACE, 177

There were present kings of eighteen ^ countries of the

five Indies ^ three thousand priests thoroughly acquainted
;

with the Great and Little Vehicle, besides about three

thousand Br^hmans and Nirgranthas and about a thousand
priests of the N^landa monastery. All these noted per-
sons, alike celebrated for their literary skill, as for their
dialectic, attended the assembly with a view to consider and
listen to the sounds of the Law they were accompanied
;

with followers, some on elephants, some in chariots, some

in palanquins, some under canopies. Each was surrounded
by its own peculiar attendants, like the clouds for multi-
tude, which in the winter time spread through many
scores of miles, and if we said that they were like the
standards ^ of the rebellious tribes of the three " Wu'' or like
the drops of rain which fall from the clouds, even this
would not be an exaggeration.

The King had previously ordered two thatched halls

to be constructed at the place of the assembly for receiv-
ing the figures {of Buddha) and the body of the disciples.
When he arrived they were both finished ; they were
lofty and spacious, each capable of seating a thousand
persons. The travelling palace of the king was some
five li to the west of the place of assembly
; he had in
this palace cast a golden statue, and now, ordering a great
elephant to be equipped with a precious dais on its back,
he placed thereon (the statue of) Buddha. Then Sil^ditya
raja, under the form of Lord Sakra, with a white chowrie
in his hand, went on the right, and Kum^ra-rSja, under
the form of BrMima-r^ja, with a precious parasol in his
hand, went to the left. They both wore tiaras like the
Devas, with flower wreaths and jewelled ribbons.
Moreover, they harnessed two other great elephants
and laded them with jewels and flowers (or, precious

1 The Si-yu-Tci states that there were Central India ; " but it is not so in
twenty kings present, vide Records^ the text.
i. 218 3 The passage in the original is de-
2 Julien says: ''eighteen kings of faced,
M
178 THE LIFE OF HIUEN-TSIANG. [book v.

flowers) to follow behind the image of Buddha, and each

step they took they scattered these flowers abroad.
The Master of the Law and the chief servants of the
king were directed severally to mount a great elephant, and
to follow the king in order ; moreover, there were other
300 great elephants appointed for the princes, great
and chief priests of the different countries, on
ministers,
which they rode in double file on each side of the pro-
cession course, chanting laudatory verses as they went.
The procession began at early dawn from the travelling
palace (of the Jang). As they drew nigh the gate of
the outer court of the place of assembly, each one was
directed to dismount whilst they conducted the figure of
Buddha within the hall. There they placed it on a pre-
cious throne, whilst the king and the Master of the Law,
in succession, presented it with offerings.
After this the king ordered the princes of the eighteen
countries to enter the Hall ; then, of the most renowned
priests celebrated for learning he selected about one
thousand to enter the hall ; of celebrated Brahmans and
followers of heretical doctrine he selected five hundred
to enter the hall, and about two hundred of the great
ministers of the different kingdoms. The unbelievers
and secular persons (who were not able to he admitted) he
ordered to be seated outside the gate of the entrance hall.
The king then sent to those within and without, alike,
food to eat. This done, he presented as an offering to
Buddha ^ a golden dish, a golden cup, seven golden ewers,
one golden staff, three thousand gold pieces, and three
thousand vestments of superior cotton-stuff.
The Master of the Law and the other priests each
offered according to their different ability.
This being over, the king caused a precious couch to
be arranged, and invited the Master of the Law to sit
upon it as Lord of the discussion.
The Master then began to extol the teaching of " the
1 Julien translutes tins passage very differently, Vie^ p. 244.
BOOK v.] THE CHALLENGE OF HIUEN-TSIANG. 179

Great Vehicle," and announced a subject for discussion,

and lie commissioned Ming-Men, a Shaman of the ISTalanda
monastery, to exhibit it to the members of the great Com-
munity. He also caused a placard to be written and
hung outside the door of the place of assembly, exhibiting
the same to the whole people, and adding, " if there is any
one who can find a single word in the proposition con-
trary to reason, or is able to entangle {the argument),
tlien at the request of the opponent, I offer my head as
a recompense."

Thus until night there was no one who came forward

to say a word.

very well pleased at the event, adjourned

Sil^ditya-rS.ja,
the assembly and returned to his palace ; whilst the
princes and the priests all returned to their resting-places.
So also Kum^ra-raja and the Master of the Law retired
to their resting-places.

On the morrow they again escorted the image, the

king and the others, as before.

After five days had passed, the unbelievers of the

Little Vehicle, seeing he had overturned their school,
filled with spleen, plotted to take his life.

The king hearing of it, issued this proclamation :

" The
seething of error obscuring the truth, is the experience
of ages. {The folloivers of false doctrine), hiding the
true, deceive the people ; if the world were without

superior sages, how could their falsehood be discovered ?

The Master of the Law of China, whose spiritual power

is so vast, and whose power of explanation is so grand
and deep, with a view to rebut the errors of the people,
has come to sojourn here, to exhibit the character of the
great Law, and to rescue the foolish and the deceived.
But the followers of delusion and falsehood, not knowing
the way of repentance or the forsaking of error, have
 ;

i8o THE LIFE OF HIUEN-TSIANG, [book v.

conceived a murderous purpose against his person ; this

intention must inspire every one with resentment. If,

then,any one should hurt or touch the Master of the

Law, he shall be forthwith beheaded; and whoever
speaks against him, his tongue shall be cut out ; but all

those who desire to profit by his instruction, relying on

my goodwill, need not fear this manifesto."

From this time the followers of error withdrew and

disappeared, so that when eighteen days had passed there
had been no one to enter on the discussion.

The evening before the dispersion of the assembly the

Master of the Law again extolled the Great Vehicle, and
sounded the praises of the religious merit of Buddha, by
which a vast number of men were converted from error
and entered on the right path forsaking the Little
:

Vehicle, they found refuge in the Great Vehicle.

Siladitya-r^ja, reverencing him more than ever, be-

stowed on the Master of the Law 10,000 pieces of gold,
30,000 pieces of silver, 100 garments of superior cotton,
whilst the princes of the eighteen kingdoms each pre-
sented him with rare jewels. But all these the Master
of the Law declined to accept.
The king then ordered his attendant ministers to place
a howdah upon a great elephant, with the request that
the Master of the Law would mount thereon, whilst he
directed the great Ministers of state to accompany him
and as they passed through the throng he directed the
proclamation to be made that ''he had established the
standard of right doctrine, without gainsaying."
This is the custom of the Western kingdoms whenever
any one has obtained the victory in discussion.
The Master of the Law desired to waive this mark of
distinction and not to go in procession, but the king
said :
" It has ever been the custom, the matter cannot
BOOK v.] THE TOOTH OP BUDDHA. i8i

be passed over " —

and so, holding the Master of the Law
by his kash&ya garment, they everywhere proclaimed,
"The Master of the Law from the kingdom of China
has established the principles of the Great Vehicle and
overthrown all opposing doctrines for eighteen days no ;

one has dared to enter on the discussion. Let this be

!
known everywhere, as it ought to be

The whole multitude were filled with joy on account

of the Master's success, and all wished to fix for him a
name in connection wath his principles.
The congregation of the Great Vehicle called him
Mali^y^na D6va, that is, the Deva of the Great Vehicle,
whilst the followers of the Little Vehicle called him
Moksha D^va, i,e, the Deva of deliverance, Tiien they
burnt incense and scattered flowers, and paid him
reverence and departed.
From this time (or, circumstance) the report of his
eminence {virtue) spread abroad everywhere.

To the west of the king's travelling palace there was a

Sangh^r4ma under the patronage of the king. In this
building there was a tooth of Buddha about an inch and
a half long and of a yellowish white colour. It ever
emits a sparkling light.
In old days when the Kritya^ race in Kalmir had de-
stroyed the law of Buddha, and the priests and their
disciples were scattered everywhere, there was a Bhikshu
who {from there) afar through India.
travelled His
follower, the king of Himatala, of Turkh^ra, was enraged
that this despicable race should destroy the law of
Buddha, disguised himself as a merchant, and with a
company of 3000 men of might, he took with him many
valuable jewels, under the pretext, as he gave out, of
offering them {to the Icing),
^ Rubruquis the Kirais, Crit^
calls ing to Howorth, were a Turkish race,
vide also Crindle's Ptolemy (Indian descended from the Uighurs. Ind.
Antiq.), p. 400. The Kirais, accord- Antiq. Nov. 1880, p. 276.
1 82 THU LIFE OP BWEN-TSIANG, [book y.

The kiDg, who was of a covetous disposition, was over-

joyed when he heard the news, and sent some messengers
to escort him on the way.
But the king of Himatala, who was of a disposition
fierce and hanghty, and dignified in his carriage like a god,
when he arrived at the throne of the king, took off his
bonnet and denounced him. The Kritya king seeing him
thus, was terrified, and forthwith in rising fell to the ground.
The king of Himatala cut off his head which he had
seized, and then addressed the body of his ministers and
said " I am the king of Himatala
: bearing in mind that
;

you slaves had destroyed the law of Buddha I have come

to punish you. But as the fault lies with one man, it
would be wrong to involve you in it. You may therefore
rest in peace ; I shall, however, banish the chief of those
who wicked conduct to a distant
incited the king to his
land ; Having exterminated
as to the rest I exact nothing."
the odious race, he founded a Sanghar^ma, and assembling
the priests he. gave it to them, and returned.
The Bhikshu before alluded to who had gone to India,
hearing that his country was restored to quiet, began to
return there, staff in hand. On the way he encountered
a herd of trumpeting elephants approaching him. The
Bhikshu, when he saw them, climbed into a tree to hide
himself. The elephants forthwith began to pour water on
the tree from their trunks, and then with their tusks they
underdug it, and after a while it fell. The elephants
then lifted the Bhikshu on the back of one of the herd
with their trunks, and went off with him.
They arrived at the middle of a great wood, where there
was a sick elephant suffering from a wound and lying
on the ground.
The elephant then drew the hand of the Bhikshu to touch
the place of his suffering. Looking at the swollen part
he saw that a bamboo splinter had pierced it —
drawing this
out he washed away the blood, and tearing up his robe, he
bound up the wound, so that the elephant got gradual ease.
BOOK v.] CONCLUSION OF THE ASSEMBLY. 183

Next morning the herd all went away to seek for

fruits,which, when found, they respectfully offered to
the Bhikshu. The Bhikshu having eaten thereof, an
elephant with a golden casket came to the wounded
elephant and offered it. to him. This one, having received
it, offered it to the The Bhikshu having taken
Bhikshu.
it, all the herd took him out of the wood to the original

spot where they found him, and placing him on the

ground, paid lowly reverence, and departed.
The Bhikshu opening the casket, lo there was the !

tooth of Buddha. Taking it back (to his countri/), he

devoted himself to its worship (culture).
In recent times SilMitya-r^ja, hearing that Ka^mir
possessed a tooth of Buddha, coming in person to the
chief frontier, asked permission to see and worship it.

The congregation, from a feeling of sordid avarice, were

unwilling to consent to this request, and so took the relic
and concealed it. But the king fearing the exalted
character of Slladitya, set about digging here and there
till he found the and having found it, presented it
relic,

to the king. it was overpowered with

SilMitya seeing
reverence, and exercising force, carried it off to pay it
religious offerings. This is the tooth spoken of.

After breaking up the assembly the king handed over

to the Sanghi^rama the golden image he had cast, and the
garments and money, warning the priests to take care of
them.
The Master of the Law, first taking leave of the priests
from the Nil and a convent, having taken his books and
images, on the 19th day, the conference being ended, paid
his respects to the king with a view to his departure home.
The king said " Your disciple, succeeding to the
:

royal authority, has been lord of India for thirty years

and more : I have constantly regretted the small increase
to my religious merit, resulting from a want of previous
good deeds. In consequence of this I have accumulated
 "

i84 THE LIFE OF HIUEN-TSIANG. [book v.

every kind of treasure and precious substance in the

kingdom of Pray^ga, and between the banks of the two
rivers/ I have established a great religious convocation
every five years, to attend which all the Sramans and
Brahmans of the five Indies are invited, and besides these
the poor and the orphans and the destitute; on this
occasion during seventy- five days the great distribution of
alms called the Moksha is attended to; I have completed
five of these assemblies and am now about to celebrate the
sixth : why does not the Master delay his departure till

then,and so, by witnessing the spectacle, rejoice with us ?

The Master answered, " Bodhisattva by meritorious
conduct and by wisdom prepared himself (for enlighten^
ment) the wise man having obtained the fruit (of his
;

conduct), does not forget the root (of his happiness); if

your Majesty does not grudge his treasure for the good of
others, how can Hiuen-Tsiang grudge a short delay (in
his departure). I ask leave, therefore, to accompany your
Majesty on your journey."
The king hearing this was delighted, and on the
twenty-first day he went forward, conducting him to the
kingdom of Po-lo-ye-kia (Pray&ga), and proceeded to the
great- distribution arena. This was bounded on the north by
Jnmnk (Yen-
the Ganges (King-Jcia), and on the south by the
mio-na). These two rivers coming from the north-west
and flowing eastward, unite their stream in this kingdom.
On the west of the place of junction of the two rivers
there is a some fourteen or fifteen li in
great plain
circuit. and even like a mirror.
It is flat From days
of old the various kings have frequented this spot for the
purpose of practising charity and hence the name given :

to it, the ^' Arena of Charitable Offerings'' There is a

tradition which says that it is more advantageous to give
one mite in charity in this place than a thousand in any
other place and therefore from old times this place has
:

been held in honour.

1 i.e., the Jumn^ and Ganges.
BOOK v.] THE ARENA OF CHARITY. 18$

The king directed them to portion out on this space a

square enclosure for distributing the charitable offerings,
enclosed by a bamboo hedge 1000 paces each side, and in
the middle to erect many scores of thatched buildings in
which to deposit all the treasures (intended for distribu-
tion) ; to wit, gold, silver, fine pearls, red glass, the
precious substance called the Ti-tsing-chu (the Indranila
pearl), the Ta-tsing-chu (the Mah^nila pearl), &c. He
constructed, moreover, by the side of these, several
hundred store-houses (long buildings) in which to place
the silk and cotton garments, the gold and silver money,
and so on.
Outside the enclosing hedge, he caused to be made
places for partaking of food. In front of the various
depositoricwS for treasure, he, moreover, erected some
hundred or so long buildings arranged like the market-
places of our capital, in which some thousand people
might sit down for rest.
Some time before these preparations the king had
summoned by decree, through the ^ve Indies, the Sramans,
heretics, Nirgranthas, the poor, the orphans, and the
solitary {bereaved)^ to come together to the Arena of
Charity, to receive the prepared gifts.
As the Master of the Law had not yet returned from
the assembly at Kany^kubja, he now hastened to the
place of the distribution of charity. The kings of
eighteen kingdoms, moreover, followed in the suite of
the royal monarch with a like purpose. Arrived at the
spot they found a body of people amounting to 500,000,
or so, already arrived.
Siiaditya-raja pitched his tent on the north bank of
the Ganges. The king of South India, Tu-lu-po-pa-cha
(Bhruvabatta or Dhruvabhata), located himself on the
west of the junction of the rivers. KumS,ra-raja occupied
the south side of the river Jumn^, by the side of a
flowering grove. All the recipients of bounty occupied the
ground to the west of the position of Bhruvabatta raja.
i86 THE LIFE OF HIUEN-TSIANG. [book Y

On the morrow morning the military followers of

Siladitya-raja, and of Kum^ra-r^ja, embarked in ships,
and the attendants of Dhruvabatta-raja mounted their
elephants, and so^ arranged in an imposing order, they
proceeded to the place of the appointed assembly. The
kings of the eighteen countries joined the cortege accord-
ing to arrangement.
On the first day of the first period, they installed the
image of Buddha within one of the thatched buildings
on the field of charity. They then distributed precious
articles of the first quality, and clothing of the same
character, and offered exquisite meats, whilst they scattered
flowers to the sound of music. At the close of the day
they retired to their tents.
The second day they installed the image of Aditya-deva,
and distributed precious things and clothing in charity, to
half the amount of the previous day.
The third day they installed the image of Isvara-deva,
and distributed gifts as on the day before.
On the fourth day they gave gifts to 10,000 of the
religious community, arranged in a hundred ranks. Each
received 100 pieces of gold, one pearl, one cotton gar-
ment, various drinks and meats; flowers and perfumes.
After the distribution they retired.
The fifth arrangement was the bestowal of gifts to
the Brahmans, which lasted for twenty days.
The sixth turn related to the heretics, which lasted
ten days.
The next occasion was the bestowal of alms on those
who came from distant spots to ask for charity : this
lasted for ten days.
The eighth distribution was to the poor and the
orphans and destitute, which occupied a month.
By this time the accumulation of five years was
exhausted. Except the horses, elephants, and military
accoutrements which were necessary for maintaining order
and protecting the royal estate, nothing remained. Be-
BOOK v.] BE DEL A YS HIS RETURN. 187

sides these the king freelygave away his gems and goods,
his clothing and necklaces, ear-rings, bracelets, chaplets,
neck -jewel and bright head-jewel, all these he freely gave
without stint.
All being given away, he begged from his sister an
ordinary second-hand garment, and having put it on
he paid worship to the Buddhas of the ten regions, and
as he exulted with joy with his hands closed in adora-
tion, he said " In amassing all this wealth and treasure
:

I ever feared that it was not safely stored in a strong

place; but now having bestowed this treasure in the
field of religious merit, I can safely say it is well bestowed.
Oh that I (Sildditya) may in all my future births ever
thus religiously give in charity to mankind my stores of
wealth, and thus complete in myself the ten independent
powers (dasahalas) [of a Buddha].''

The two magnificent convocations being finished the

among the people their money
kings severally distributed
and treasure for the purpose of redeeming the royal
necklaces, hair-jewels, court vestments, &c.^and then
taking them, restored them to the king ; and then after
a few days these same things were again given away in
charity, as before.

But now the Master of the Law requested the king

to lethim return home, as he desired.
The king replied " Your humble disciple, in common
:

with yourself, desires to spread far and wide the knowledge

of the bequeathed law of Buddha why then do you so
;

hastily return home ?

On this he remained yet another ten days.

Kumara-raja also was courteously affected towards him,

and addressed the Master thus " If the Master is able to
:

dwell in my dominions and receive my religious offerings,

 "

i88 THE LIFE OF HIUEN-TSIANG. fBOOKV.

I will undertake to found one hundred monasteries on

the Master's behalf."

Hiuen-Tsiang, perceiving that the kings' purpose was

not to let him go, afflicted with grief, addressed them as
follows :
" The country of China is very far from this,
and has but recently heard of the law of Buddha.
Although it has received a general knowledge of the
truth, yet it has not accepted it in its entirety. On this
account therefore have I come to inform myself how to
put an end to differences. And now having completed
my aim, (/ remember) how the learned men of my country
are longing to fathom to their depth the points T have
ascertained. Therefore I dare not delay a moment, re-
membering the words of the Sutra: — 'Whoever hinders
men from a knowledge of religion shall, for generation
after generation, be born blind ; ' —if then you hinder
my return you will cause countless disciples to lose the
benefit resulting from aknowledge of the law how then ;

will you escape the dread of being deprived of sight ?

The king replied " Your humble disciple admires and
:

values the virtue of the Master and I would ever look ;

up to and serve him; but to stand in the way of the

benefit of so many men would truly cause my heart to
be filled with fear I leave the Master to his choice, to
:

go, or to stay but I know not, if you prefer to go,

;

by what route you propose to return if you select the ;

Southern Sea route ^ then I will send official attendants

to accompany you."

The Master i eplied :

" AYhen I left China and arrived
at the western limits of the country, I reached a territory
calledKau-chang; the king of this place was an en-
lightened man and passionately attached to the Law.
When he saw me, in my search after the truth, come to
his kingdom, he was filled with profound joy, and freely

1 That is, by way of Java, or Sumatra.

BOOK v.] TAKES HIS DEPARTURE, 189

provided me with every necessary, praying me on my

return to visit him once more ; my heart is unable to
forego this duty ; I will therefore return by the Northern
road."

The king answered, " I pray you, then, let me know

what provisions you stand in need of."

The Master replied :

" I require nothing/*

The king said, " It is impossible to permit you to go

thus."

On this the king ordered them to offer him gold coins

and other things; Kum&ra-r§.ja also bestowed on him
every sort of valuable. But the Master would take none
of them, except from Kum^ra-rSja he accepted a cape
called ho-la-li (H^ri ?), made of coarse skin lined with
soft down, which was designed to protect from rain
whilst on the road.
Thus he took his departure. The king with a large
body of attendants accompanied him for several ten lis,
and then returned. On their final separation they could
none of them restrain their tears and sad lamentations.
As for his books and images, the Master confided them
to the military escort of a king of North India called
Udhita, to be carried on horseback, but the advance being
slow King SilMitya afterwards attached to the escort of
Udhita-rSja a great elephant, with 3000 gold pieces and
10,000 silver pieces, for defraying the Master's expenses
on the road.
Three days after separation the king, in company
with Kum^ra-rSja and Dhruvabatta-r^ja, took several
hundred light horsemen and again came to accompany
him for a time and to take final leave, so kindly disposed
were the kings to the Master. Then he commissioned
four Ta-kwan (official guides) to accompany the escort
they call such officers Mo-ho-ta-lo (MahMras?) The
I90 THE LIFE OF HIUEN-TSIANG. [book v.

king also wrote some letters on fine white cotton stuff

and sealed tliem with red wax (or, composition), which he
ordered the Ta-hwan officers to present in all the countries
through which they conducted the Master, to the end that
the princes of these countries might provide carriages or
modes of conveyance to escort the Master even to the
borders of China.

From the country of Pray^ga he went south-west,

through a great desert waste for seven days, when he
arrived at the kingdom of Kausambl. To the south of
the city is the place where the lord Goshira presented
a garden to Buddha.

Having adored the sacred traces again, he proceeded

with Udhita-raja north-west for one month and some
days, passing through various countries. Once more he
paid adoration to the sacred traces of the heavenly
ladder, and then proceeding north-west three yojanas, he
came to the capital of the country of Pi-lo-na-na (Vira-
shana).-^Here he halted two months, during which time
he met with two fellow students, Simhaprabha and Simha-
chandra, who discoursed with him on the Kosha-sam-
parigraha-Sastra, the Yidya-matra-siddha-s&,stra, &c. He
was met and escorted by ' all the people with great
rejoicings.
When Law had arrived, he took
the Master of the
up his on the Yoga-^S.stra-karika, and the
discourse
Abhidharma-^astra. At the end of the two months
he took his leave of them, and continued on a north-
western route for one month and some days. Passing
through various countries, he arrived at the kingdom
of Che-lan-ta {Jdlandhara), the royal city of North India.
Here he halted one month.
Udhita-r^ja now sent with him an escort, with which,
proceeding to the west for twenty days or so, he came
1 Vide Records^ vol. i. p. 201, n. 107.
BOOK v.] CROSSES THE INDUS, 191

to the country of Simhapura. At this time there were

about 100 priests belonging to the North, who were in
charge of sacred books, images, &c. these, relying on the
;

escort accompanying the Master of the Law, returned in

his company. And so they went on for about twenty
days through mountain defiles. These spots being much
frequented by robbers, the Master of the Law feared
they might be spoiled in an encounter with them, and
so made a rule to send on a brother in front, who if
he met any robbers, was told to say, ''We have come
from a long distance searching for the Law, and now
we are carrying with us nothing but the sacred books
of our religion, and images and holy relics. We pray
you, therefore, to be our patrons (ddnapatis), and protect
us without exhibiting a hostile mind." The Master of
the Law with his companions and followers brought up
the rear. By these means they escaped any harm from
the brigands whom they encountered.
Thus travelling on for about twenty days, they reached
the country of Taksba^il^, where the Master again did
reverence to the spot where Chandraprabha-r^ja gave
for a thousand times his head in charity.
To the north-east of this country fifty yojanas^ is the
kingdom of Kasmir.
The king of this country sent messengers to invite the
Master of the Law to come to him, but on account of -the
heavily laden elephants, he was unable to go.
After a delay of seven days, he again set forward in
a north-westerly direction, and after- three days, reached
the great river Sindhu. This river is fiYe or six li wide.
The books, images, and fellow travellers were embarked
on board a boat for the passage across, but the Master
of the Law crossed the stream mounted on an elephant.
He had deputed one man to accompany the boat for
the purpose of looking after and protecting the books and
all the different flower-seeds of India. And now when
the boat was in the mid-stream, all at once the winds
 "

192 THE LIFE OF HIUEN-TSIANG, [book v,

and the waters commingling, caused the waves to rise,

and the boat, violently tossed, was almost swallowed up.
The guardian of the books, filled with terror, fell into the
water, but was finally rescued by the passengers; but
there were lost fifty manuscript copies of Sutras, and
the flower seeds of various sorts. With these exceptions,
all else they managed to save.

At this time the king of Kapi^a, who formerly dwelt

in thetown of U-to-kia-han-ch*a (Utakh^nda), hearing that
the Master of theLaw had come, himself went to the
river-side to pay his respects and escort him. Then he
said " I have heard that the Master has lost many sacred
:

books in the middle of the river. Did you not bring

with you here from India flower-seeds and fruit ?
"I did so," he replied.
" That is the sole reason," the king said, " of the storm

that damaged the boat. It has been so from days of old

till now, whoever attempts to cross the river with seeds

of flowers is subject to similar misfortunes."

The Master then returned to the city with the king,
and took up his abode in a temple-convent for fifty days
or so. In consequence of losing his copies of the Sutras,
he despatched certain persons to the country of Udy^na,
for the purpose of copying out the Tripitaka of the Kasya-
piya school.

The king of Kasmir, hearing that the Master was

gradually nearing his kingdom, in spite of the distance,
came in person to pay his respects, and, after some days,
returned.

The Master of the Law, in company with the king of

Kapi^a, proceeding for a month in a north-west direction,
came to the frontiers of the country of Lan-po (Zamghdn),

The king sent his son, the heir to his throne, in ad-
BOOK v.] PROCEEDS HOME WA RDS. 193

vance, to direct the people of the capital and the body

of priests to prepare flags and banners, and with them to
march from the city to escort (the cavalcade back to the

city).

And now the king and the Master of the Law gradu-
ally approached —and on found several
their arrival they
thousands of clerics and lay people with flags and banners,
a vast concourse, awaiting them.
The people, on seeing the Master of the Law, were
overjoyed, and paid him reverence, after which they went
before him and in the rear, surrounding him as they
advanced, sounding his praises. Arrived at the capital
they lodged in a temple of the Great Vehicle. At this
time the king held a great assembly for bestowing charity
(Ifoksha-mahdddna), during seventy-five days.

Once more, going right south for fifteen days, he halted

in the country of Fa-la-na (Varana) for the purpose of
adoring the sacred traces.

Again, going north-west, he stopped in the kingdom of

O-po-kin (Avakan). Again, advancing to the north-west,
he stopped in the country of Tsau-hit-ch^a (Tsaukuta).

Again, going north 500 li, he reached the country

of Fo-li-shi, and the country of Sa-tang-na (perhaps a
mistake for Fo-loshisa-tang-ha, i.e. Vardasthdna), From
this, going east, they emerged on the frontiers of Kapisa.

Here the king again held a great assembly for distributing

giftsduring seven days, after which the Master of the
Law requested to be allowed to take his leave and advance
homewards. Going north-east one yojana they came to
Ku-lu-sa-pang (Krosapam ?) here he separated from the
;

king and proceeded northward.

The king sent with him a great officer, accompanied

N
 ;

194 THE LIFE OF HWEN-TSIANG. [book V.

by a hundred men, as an escorfc, whilst he crossed the

Snowy Mountains, and to convey fuel, provisions, and
other requisites for the journey, which the king provided.

After seven days they reached a great mountain top

this mountain is marked by its sharp-pointed peaks and
dangerous crags, which mount upwards in different and
strange forms. Now and then there is a flat surface, and
then a high sharp peak ; there is no uniformity. It
would be impossible to narrate the difficulties and
fatigues to which they were exposed in crossing these
heights.
From this point they were no longer able to ride on
horseback : the Master therefore advanced, supported by
his staffi
After seven days more they came to a lofty mountain
pass at the foot of which there was a village of about
1 00 houses. The people feed flocks of sheep which are
as large as asses. Here they stopped for the day and
set off again at midnight, having induced a villager to
precede them on a mountain camel as a guide.
In this land there are numerous snow-drifts and
glaciers (crevasses). If travellers do not carefully follow
the steps of their guide, there is great danger of falling
and perishing.
They went on thus from dawn till sunset crossing these
frozen peaks. At this time the company consisted only
of seven priests, twenty followers, one elephant, and ten
asses, and four horses.
On morrow they reached the bottom of the pass.
the
Tracing their way through a tortuous road they now
directed their march towards a ridge which seemed as if
covered with snow, but when they got to it they found
nothing but white stones. This ridge is very high, so
that, although cloud-wrapped, the flying snow does not
reach its summit. It was towards sundown when they
got to the mountain top, but the freezing wind was so
BOOK v.] ARRIVES AT KUNDUZ. 195

icy cold, tbat not one of the travellers dared pause on the
top.^
This mountain affords no trace of vegetation, but only
stones heaped up in confusion, and peaks and slender
pinnacles, like a forest of trees devoid of leaves. Beyond
this spot the mountain is so high, that when the wind
suddenly rises the birds on wing cannot pass it in their
flight. From the south of the ridge to the north of the
ridge, there is a distance of several hundred paces — this
passed, then one can find a little ease.

Throughout Jambudvipa we shall not find among the

mountain peaks, a higher one than this.

The Master of the Law having descended some li to

the north-west, found a small level space where he spread
In the morning he again advanced,
his tent for the night.
and after descending the mountain for five or six days
he came to the country called An-ta-lo-fo-po (Antarava,
Andarab) this country is the old territory of Tu-ho-lo
;

(Tukh^ra).

There are here three Sangharg^mas and some scores

of priests. They belong to the Mah^saiighika school.
There is one Stiipa built by Aloka-r^ja.

The Master stopped here five days, and then going

north-west four hundred descending the
li or so, still

mountain, he reached the country of Kwoh-seh-to (Khost),

which again formed a part of the old territory of Tu-ho-
lo (Tukhara).2

Proceeding north-west from this place, and still

continuing along the mountains for 300 li or so, he

reached the kingdom of Hwoh (Kunduz) which lies along

1 Cf. Records^ ii. 286.

2 Or, the old 7\iranian territory ; cf . Records, i. p. 37, n» 121.
196 THE LIFE OF HIUEN-TSIANG. [book v.

the side of the Oxus river (Fo-tsu) ; this is the easterJi

boundary of Tukh^ra. The capital is situated on the
southern ^ bank of the river.
The Master, because he saw that the nephew of She-
hu-khan, was ruling over TukhS,ra, calling himself She-
hu (i.e. chieftain), he repaired to his encampment and
remained there one month. The She-hu having sent a
guard of soldiers to accompany him, he, and the merchants
in his train, went to the east two days and arrived at
Mung-kin {Mimjan). Connected with this territory is
the country of 0-li-ni (Ahreng), the country of Ho-lo-hu
(Eoh), the country of Ki-li-sse-mo {Krishma, or, Kishm),
the country of Po-li-ho (Parika) ; all these countries
formed a part of the old territory of Tukh^ra.

Again going east from Mung-Kien^ entering the

mountains and travelling for 300 li or so we come to —
the country of Hi-mo-ta-lo (Himatala) this also was a ;

part of the old Tukhara territory. The habits of the

people are in general like those of the Tuh-kiuch (Turks).
There is one difference, however, which is, that the
married women wear in their head-dress a wooden horn
about three feet high. It has a division in front signi-
fying the father and the mother of the husband. The
higher division signifies the father —the lower, the mother
— and as either of them dies the division (or branch)
corresponding to that one, is removed; when both are
dead, then the horn is entirely removed.

From this, again going eastward 200 li or so, they

arrived at Po-to-na (for, Po-to-chang-na) [BadakshS,n],
which also was a part of the old TukhS^ra territory.
Here they remained, on account of the frost and snow, for
a month and some days.

Again going south-east through the mountains about

1 Julien has *'the eastern bank,"
BOOK v.] kBA CUES SA MBHL i
gf

200 li, they arrived at the kingdom of Ki-po-kin

(Yamg^n). !

Still going south-east through a mountaiuous and pre-

cipitous district for 300 li, they arrived at the kingdom
of Kit-lang-na (KurS,n).
Going north-east from this, across the mountains, for
500 li or so, they came to the country of Ta-mO'Si-tie-ti^
(Tamasthiti). This country is placed between two
mountains bordering on the Oxus. It produces excellent
(shen) horses, small in growth but very strong. Tiie
people have no manners, and are of a passionate tempera-
ment and unseemly appearance. Their eyes are chiefly of
a bluish- green tint,^ different from all other people. There
are ten Sangharamas here. The capital of the country ^ is
named Rwdn-fo-to, which there is a Sanghar^ma which
in
a former king of this country built. In this Sangharama
is a stone figure of Buddha, above which is a gilded

copper circlet, ornamented with various gems it hangs ;

unsupported over the head of Buddha, and when men

worship the image and invest it, the canopy also moves
with them, and when they stop, it stops. No one can
explain this spiritual prodigy.^

North from this country, across some great mountains,

there is the country of Shi-kH-ni (Shikhnan).^

Again crossing from Ta-mosi'tie-U we come to the

country of Shang-mi (Sambhi).
From this country, again going east across mountains
700 liy we reach the valley of Pamir. This valley is
about 1000 li from east to west, and 100 li or so from
north to south. It lies between two ranges of the Snowy
Mountains. Moreover, this valley lies as it were in the

1 CaHed also Hu-mi. —Ch. Ed. thafe of M. Julien was redundant, cf.
2 Like the pih stone, the colour of Julien, p. 270.
the deep sea. ^ Vide Mecords, ii. 295.
3 Either my text is defective or ^ This passage is wrongly placed in
the French translation.
 ;

t9§ fUE LIFE OP BWUN-TSIANG, [book v.

midst of the T'sung-Ling Mountains, so that the wind and

snow tempests fly to and fro during the spring and
summer incessantly. The soil is always frozen, vegeta-
tion is scanty and rare, the seeds sown do not fructify,
the whole district is desert and without inhabitants.
In the middle of this valley is a great lake, 200 li
from east to west, and fifty li from north to south. It
lies in the centre of Jambudvlpa, at an immense height.

Eegarding its watery expanse it extends beyond range of

sight. The animals that dwell in it are of infinite

variety ; the noise of their ten thousand cries is like the

tumult of a hundred workshops.
We see here, moreover, birds ten feet or so in height
eggs as large as a round water-jar, probably the same as
were formerly called the Ku-koh (big shells) ^ of the
Tajiks (Tiu-chi),

From the western division of the lake proceeds a river,

which, flowing to the west, reaches the eastern frontier of
Ta-mO'Si'ti where it unites with the Oxus, and flowing
westward, enters the sea. All the rivers on the right,
moreover, unite together in the same way.
From the eastern division of the lake a great river
proceeds in the direction of the Kie-sha country (Kasli-
gar), and on its western frontier unites with the Sita
river,and flowing to the east enters the sea. All the
streams on the left, likewise, unite in the same way.

Beyond the mountains which are to the south of the

valley is the country of Fo-lu-lo (Bolor) where there is

much gold and silver; the gold is the colour of fire. This
lake, moreover, is one with the Anavatapta lake, in its

north and south direction.

Proceeding from the eastern side of this valley,

scrambling over crags and precipices, and along roads
^ That is, the egg-shell; probably of the ostrich.
BOOK v.] RUMARALABDUA. 199

covered with snow for 500 U, they then reached the

kingdom The chief town of this country
of ICie-p'an'to}
is flanked hy a high mountain peak, whilst on the north
it is backed by the Sit& river. This river on the east
enters the sea. Passing through the salt lake (Lake
Lob) it flows underground, and emerging at the Tsih-shi
mountain, it is the origin of our (Yellow) river.

The king of this country, from whom a long succession

of rulers arose, was remarkable for his wisdom ; it is
said (or, he professed) that he took his origin from Ghina-
dSva-gotra (i,e, the offspring of the God of China). In
the old palace of the king there is the Safigharania of
the old Master Kum§,rajiva :
^ this Master was a man of
the Takshasila country. He was of great spiritual dis-

cernment and brilliant reputation. Each day he repeated

32,000 words and also wrote others down. He delighted
in pursuing his religious studies, he was elegant in com-
position, and was the author of many scores of Sdstras,
which gained a wide-spread renown. He was the first
master of the S^utr^ntika school.

At Asvaghosha flourished in the East, Deva

this time
in the South, Nagarjuna in the West, Kum^rajiva ^ in the
North these were called the four suns, able to enlighten
;

all that lives. The renown of Kumaralabdha had reached

such a height that a former king himself attacked his
country (TaJcshasild) that he might honour and cherish
him.

South-east of the city 300 li or so, there is a great

(rock like a) stone wall with two stone chambers in it,
in each of which there is an Arhat sitting in a profound
(extinct) state of ecstasy each of them sits upright and
;

without movement: they look extremely emaciated, but

1 For some remarks on this name, 2 poj. kumaralabdha.

Vide Eecord€j ii. 298. ^ Eead Kuma,ralabdha.
 "

200 THE LIFE OF HIUEN-TStANG. [i^ook t.

without any appearance of bodily decay, although 700

years and more have passed (since they arrived at that
condition).

The Master of the Law remained in this country for

twenty days or so, and then going north-east for five
days he fell in with a band of robbers; the merchants,
his companions, were panic-stricken and made for the
mountains the elephants being driven about in the pur-
;

suit, were engulfed in the water and perished.

The robbers having passed by, they all proceeded

slowly to the eastward, over crags and across mountain
gorges, desceudiug the heights and patiently enduring
the cold. After 800 li they emerged from the T'sung-
ling mountains and reached the kingdom of U-sha (Och).
To the westward of the capital about 200 li there is
a great mountain covered with crags and precipices on ;

the top of a very high peak is a Stupa. The old story

goes, that many hundred years ago, the thunder having
shivered a mountain, in the midst of one of the denuded
crags there was seen the body of a Bbikshu of an extra-
ordinary size, who sat there with closed eyes, and his
matted hair descending over his shoulders and his face.
Some woodcutters having seen the sight, went and told
the king he went in person to witness it and to offer
;

his adorations.
The news being spread abroad the people from far
and near flocked together, all intent on offering him their
religious devotions and heaping up flowers. After this
was done, the king said What man is this ?
:
''

A certain Bhikshu answered and said: "This is an

Arhat who, having left liis family, entered on (a condition
of) complete ecstasy. Since this occurred many years
liave elapsed, and therefore his hair has grown to such a
length."
The king replied :
" If you know how, cause him to
arouse himself."
BOOK v.] fHn ENTRANCED ARHAT. 2ot

In reply he said " In the case of one who has long

:

gone without food, when he awakes from his ecstasy his

body would decay, so that first you must anoint him
with cream, which being rubbed into his body will lubricate
and soften his muscles then afterwards you must sound
;

the ghantd (a metal gong) when he is stirred up and :

awakened he will perhaps rise up {from Ms seat).''

The king answered :

**
Well spoken !
" and according to
the directions he anointed him with cream and then
sounded the ghantd.
The Arhat, then opening his eyes and looking around
him, said What sort of men are you, clothed with
:
''

religious vestments ?

They replied :
" We are Bhikshus."

He answered :
" Where now dwells my master Ka^-
yapa Tath^gata ?

Again they said :

" He has passed into Nirvana/'

Hearing this he uttered a cry, and then rejoined

" Has Sakya-Muni yet accomplished '
the unequalled„
condition of perfect enlightenment ' ? ''
{i.e. become a
Buddha).

" Yes," they said, " and having procured benefit to the
world, he too has passed into Nirvana."

Having heard this he lowered his eyelids, and after

a time, having with his hand raised his locks, he ascended
from his place into the air and by his great spiritual
power having caused his body to consume itself with fire,
which appeared at his will, his bones fell to the ground
as his bequeathed relics.
The king and the great congregation collected the
 — — ;

:^o2 THE LIFE OP MlUEN-TSlAMG. [book \^.

bones, and raised over them a Stiipa —and this is the

one we are noticing.

Going north from this place 500 U or so, we come to

the country of Kie-sha (Kashgar).-^

Going south-east from this place 500 li or so, and

crossing the Sita river, they passed over a great mountain
range and reached the kingdom of Gha-km-Jcia (Yar-
kiang ?).

To the south of tins country there is a high mountain

in which there are a number of niches like chambers ;

many men of India who have arrived at the fruit (of

Bodhi) by their spiritual power, transport themselves here
to rest in peace, and a great many of these who have
died here {obtained Nirvdna),
At present there are three Arhats who dwell in a
mountain cavern and have entered into the ecstasy
here,
of complete forgetfulness. As their hair and beards
gradually grow longer, the priests from time to time go
to the spot to cut them.

In this country are many Sutras of the Great Vehicle

vthis literature includes many tens of works amounting to
100,000 slokas.^

Going east from this 800 li or so, we come to the

country of Kustana (Khotan). This district is a great flat

covered with sand and stones. The soil, however, is fit

for the cultivation of cereals and is very productive. They

manufacture carpets {rugs) from wool, fine haircloth,
and silken taffeta the soil produces much white jade
;

and dark jade. The climate is temperate, and the

1 The old name was Su-li {Syr ?) 2 jt would seem from this (as I have

and so the city was called. The remarked elsewhere) that the Great
right sound, however, was Shi-li-M-li- Vehicle system found its way into
to-ti (^rihrit^ti ?) ;the way of writing India, from Baktria.
it Su-li, so commonly adopted is —
wrong Ch. Ed,
teooK v.] KUSTANA. 20

common people miderstand politeness and right principles ;

they esteem learning and are fond of music. They are

upright in their conduct and truthful, and in these
respects differ from other Tartar tribes (Hti), Their
literature (letters) resembles that of India with some
slight differences. They greatly esteem the law of
Buddha.
There are 100 monasteries here and about 5000
priests. They mostly study the Great Vehicle. The
king is a polished and learned man, brave and versed in
the arts of war. He is well affected towards virtuous
people. He professes to be descended from Fi-sha-man
(Vaisravana).
The great ancestor of the king was the eldest son of
Asoka-raja, who dwelt in Takshasill Afterwards, being
banished from the kingdom, he-^ went forth to the north
of the Snowy Mountains. As he went looking for grass
and water for his herds, he came to this place and built
his chief residence here.
After a while, because he had no son, he went to
worship in the Temple of Vaisravana Deva. The forehead
of the god bursting open in front there came forth a
male child, and the ground, fronting the temple, at the
same time produced a wonderfully sweet-scented (sub-
stance like milk from the) breast taking this for the ;

nourishment of the child he grew up to maturity.

At the king's death he mounted the throne and
established his rule in righteousness, and brought many
countries under his power. The present king is his
descendant. As his ancestor had been nourished by a
breast of the earth, the name of U-tien (for Ktistana)
was given to it, meaning an earth-pap.^

^ Or, should it not be, ^/le?/, i.e. the called from "mother earth." In
accusers of the royal prince? fact, the entire account both here,
2 Pausanias also speaks of a fountain and in Fa-hien, of the character of
near which is a stone, mammis mulie- the Khotan people and their civilisa-
bribus .per simile^ p. 778. I have tion, seems to point to a non-Indian
often thought that the celebrated origin.
Gomati Temple at Khotan was so
204 THE LIFE OP HlVEN-TStANO. [book V.

Wlien the Master of the Law entered the frontiers of

this kingdom, he came to the city of Po-lda-i (Bhagpa ?).

In this is a sitting figure of Buddha about seven feet

high on its head is a precious jewel- crown, and its
;

appearance is perfect and complete {for majesty). The

old people gave the following account of it.
The image originally belonged to Kasmir, and came to
this place by invitation.
There was formerly an Arhat who had a Sramanera
{as a disciple) whose body was afflicted with leprosy.
When he was near death he desired to have a cake of
tsoh-mai (sour meal ?). His master by means of his
divine sight saw that such food could be got in Kustana.
Accordingly he transported himself there by his power
of Irrdhi, and having begged some, returned and gave it
to the Sramanera. Having eaten it he was filled with
joy and desired to be born in that country. His earnest
prayer could not be abortive, and so after his death he
was born in the royal family.
After he had come to the throne, being sharp-witted
and brave, he purposed to make a foray and seize some
neighbouring territory. Crossing the mountains therefore
he attacked the old country of his birth.
Tlie king of Kasmir accordingly chose his generals and
marshalled his troops in order to repel the attack.
And now the Arhat said :
" Do not attempt to use
force : I myself will go to him.''
Forthwith he went to the place where the king of
Kustana was, and told him about the loss caused by the
covetousness and violence of the head-born (Murdhaja)
king and then he showed him the garment he had worn
;

when in his former person he had been a Sramanera.

The king seeing it, and arriving at a knowledge of his
former condition, was deeply ashamed, and foi'thwith
formed an alliance with the king of Kasmir, and re-
nounced his purpose of conquest. Eeturning to his
country, he was accompanied by (or, he received as a
BOOKY.] ARRIVES AT KHOTAN. 205

gttest)the image which he had formerly worshipped, and

which now followed the army. When the image arrived
at this spot it stood still and would go no farther. The
king and all his army tried to move it forward by force,
but it would not move. Accordingly the king raised
above the image a little chapel, and invited the priests
and their companions to come and worship it. More-
over he placed on the head of Buddha (i.e. the image)
his own much-valued and magnificent head-dress. This
head-dress is still to be seen, and is of priceless value
on account of the jewels; all beholders are filled with
exultation at the sight.
The Master of the Law remained here seven days.
The king of Khotan hearing that the Master was
entering his territories, went forth in his own person to
meet him, and the following day he conducted him on
his way.
The king, arriving at his capital in advance, left his
son to attend (the Master).
After proceeding thus for two days the king further
despatched an official guide (ta hwan) to conduct him on
his onward way.
When forty from the town he rested for the night.
li

The next day the king, with a number of clerics and

laymen, taking with them sounding music, perfumes, and
flowers, accompanied him along the road on the left side
on his arrival he invited him to enter the city, and
.located him in a temple of the Little Vehicle, belonging
to the school of the Sarv4stivS,dins.

About ten li to the south of the city, there is a large

Sangh^rama which was built by a former king of this
country in honour of Yairochana Arhat.^

Formerly, when this country had not yet received the

^ For an original and compendious vide Rockhill, *' The Life the
of
account of the history of Khotan, Buddha,'''* cap. viii.
 " ;

2o6 THE LIFE OF HIUEN-TSIANG. [book v,

benefit of the teaching of the Law, an Arhat came here

from Ka^mir, and sat down in silent meditation in the
"•
midst of a forest.
Some persons who saw him were frightened at his
appearance and clothing.
Having told the king about it, he came in person to
examine his appearance.
He then asked him who he was, living thus in the
midst of a solitary wilderness.
He answered :
" I am a disciple of Tath^gata ; his law
enjoins on me this solitary abode."
The king replied: "When you speak of Tath^gata,
whom do you mean ?

He answered and said " Tath^gata is the distinctive

:

title of Buddha. He was in former days the eldest son

of Suddhodana-r^ja, his name being Sarv^rthasiddha
moved by tenderness for " all flesh " engulfed in the sea
of sorrow, without a teacher and without any refuge, he
rejected the seven gems belonging to a Ghahravarttin, and
the looo sons, and the sovereignty over the four con-
tinents {qiiarters, or islands)^ and in the solitary forest
earnestly sought after wisdom (Bodhi) having obtained ;

the fruit of his six years' discipline, his body yellow as

gold, he reached the law which is acquired without a
Master. He scattered sweet dew {i.e,^ jpreached on the
deathless condition of Nirvdna) in the garden of deer,
and caused the brightness of the Mani-gem to shine on
the summit of the Grhridrakuta {i.e,, declared the highest
truth). For eighty years he published his doctrine for the
profit and happiness (of all creatures). His connection
with (conditioned) life being now broken, he peacefully
passed away to the true condition of being, leaving his
image and his body of doctrine as a perpetual legacy, and
these still survive.

1 The Tsu-la grove, op. cit., p. 237. The word in our text, however, may
mean ^Hhe wilder ness,^^
BOOK v.] THE FIRST SANGHARAMA, 207

" And now the king by his meritorious conduct in pre-

vious states of life has established himself as a ruler of men

he ought therefore to take charge of and enjoin obedience

to, this religious system (wheel of the law), that those who
understand its purport may find in it their salvation
{refuge). But why are you so dumb, as though you
^
heard me not ? "

The king
replied " My sins, accumulated and over-
:

flowing, have prevented me from hearing the name of

Buddha. But now, thanks to the downpouring virtue of
the holy man, what remnant of merit I have, has accrued
tomy benefit. May I be allowed to adore his image and
obey the doctrine he has bequeathed to the world ?

The Arhat replied :

''
You must seek the joy of ful-
fillingyour vows. First then build a SanghS-rama, then
the divine image will of itself descend."

On the king returned, and with his various

this
ministers having selected a suitable site, and having
summoned his workmen, he asked the Arhat for a plan
of the building to be raised. He then proceeded with
the work.
When the temple was finished, the king further
inquired, "The Sangharama is completed, but where is
''
the statue of Buddha ?
He replied: "Let the king only seek the fullest
assurance (insight) and the image will come forth-
with."

On this the king and all the great ministers and the
gentry and people, lighting their incense and scattering
fiowers, stood still in profound meditation in a moment ;

the image of Buddha came down from space with its

^ This may also be translated, ifyou turn a deaf ear to my (or, his)
* What can be said (of your wisdom) words."
2o8 THE LIFE OF HIUEN-TSIANG. [book v.

precious dais, glittering and bright, and of a majestic

appearance.

The king seeing it, was filled with joy, and congratu-
lated himself on his extreme good fortune. Moreover,
he requested the Arhat to preach the Law for the benefit
of the people. Then, because he instituted for the people
(or, among the people) a festival of dedication, this Sang-

harama is (remembered as) the very first foundation in

the country.

The Master Law, since he had previously lost

of the
his books in crossing the river, when he came here,
immediately sent messengers to go to Kuchi and to
Sic-li (Kashgar), to seek for others and now, notwith-;

standing his delay with the king of Khotan, as they had

not obtained the books, he sent forward a young man
of Kau-chang with a written memorial, desiring him to
follow in the train of th^ merchants, and to present it at
court, with the tidings that he who had formerly gone to
the country of the Brahmans to seek for the Law, had
now returned so far as Khotan.
The memorial was couched in these words " The :

words of the Sramana Hiuen-Tsiang Hiuen has heard :

say of Ma-yung^ Ki-chen, and ChiThg-Htian^ that they

were teachers of public morals FiiJi-sing ^ was illustrious
:

for his eminent talent: Cho-T'so^ himself {founded) the

schools to the south of the Tsih. Here we see the
character of these learned men. But if we admire these
ancient masters for thus going afar in search (or, stipport

of) learning, how much more those who search into the
secret traces of the profit-bringing religion of the Buddhas,
and the marvellous words of the three Pitakas, able to
liberate from the snares of the world ? How can we dare
to undervalue such labours, or not regard them with

1 Vide Mayers' Manual, No. 479. ^ Qp. cit.^ No. 147.

2 Op. cit,, No. 59. 4 Op. cit.f No. 97.
BOOK v.] LETTER SENT TO KO-CHANG, 209

ardour ? Now I, Hiuen-Tsiang, long since versed in the

doctrine of Buddha, bequeathed by him in the Western
world, the rules and precepts of which had reached the
East in an imperfect form, always pondered on a plan
for searching out the true learning,
without any thought
for personal safety. Accordingly, in the fourth month
of the third year of the period Cheng-Kwan (630, A.D.),
braving dangers and obstacles, I secretly found my way
to India. I traversed over vast plains of shifting
sand :

I scaled mountain-crags clad with snow

precipitous :

found my way through the scarped passes of the iron

gates ;
passed along by the tumultuous waves of the
hot sea. Beginning at the sacred city of Chang'an, I
reached the new city of E&jagriha.

"Thus I accomplished a journey of more than 50,000

li; yet, notwithstanding the thousand differences of cus-
toms and manners I have witnessed, the myriads of
dangers I have encountered, by the goodness of Heaven
I have returned without accident, and now offer my
homage with a body unimpaired, and a mind satisfied
with the accomplishment of my vows. I have beheld
the Ghridrakuta Mountain, worshipped at the B6dhi
tree I have seen traces not seen before
: heard sacred ;

words not heard before; witnessed spiritual prodigies,

exceeding all the wonders of Nature have borne testi- ;

mony to the high qualities of our august Emperor and ;

won for him the high esteem and praise of the people.
In my travels through successive kingdoms I have passed
seventeen years, and now, having come from the country
of PrayS;ga; passed through Kapi^a; surmounted the
precipices of the T'sung-Ling, traversed the valley of
Pamir, I have reached Khotan,
" And now, because the great elephant (which I had)
is perished in the waters, I have not yet succeeded in
obtaining transport for the numerous books which I have
brought back. On that account I have remained here a
2IO THE LIFE OF HIUEN-TSIANG. [book v.

little while; but not having obtained (even here) the

necessary mode of conveyance, I purpose at once to go
forward and visit your majesty. With this view I have
sent forward a layman belonging to Kau-Ohang, whose
name is Ma-huan-chi, in the company of certain mer-
chants, respectfully to present this letter, and to announce
my purpose/'

After this, during a day and a night, he explained to

the priests of Khotan the principles of the Yoga, the
Aihidharma, the Koska, and the Mahdydna-saTn/parigraha-
^dstras.
The king with the clergy and lay-people all sought to
do honour to his teaching, and many thousands embraced
the faith daily.

Seven or eight months having elapsed, the messenger

returned with a gracious message from the king, to this
effect :
" When I heard that the Master who had gone
to far-off countries to search for religious bqoks, had
now come back, I was filled with joy without bounds.
I pray you come quickly, that we may see each other.
The kingdom who understand the Fan'^
priests of this
language and the explanation of the sacred books, I have
also commanded to come and pay you greeting. I have
ordered the bureau:^ of Khotan ^ and other places to send
with you the best guides they can procure, and convey-
ances as many as you require. I have commanded the
magistrates of Tun-wang to conduct you through the
desert of shifting sands, and I have desired the Shen-
Shen (government) to send to meet you at Tso-moh."
1 The sacred language of India Ceylon, as written in the Fan lan-
{Julien). But it cannot be confined giiage. Records, i., Ixxx.*
to the ^ansmi^, as Mr. Alvvis supposes ^ From this, as Rockhill remarks,

[Lecture ii. p. 50), because Fa-hieii {op. cit. p. 231, n.) we may gather
speaks of the Buddhist books in that Khotan at this time was subject
to the king of Kau-chang.

* Unless indeed, as Mr. Foulkes seems to suppose, the books which Fa-hieu pi'o-
CTU'ed inCeylon wcx-e written in Sanscrit (vide Indian Antiq., May 1888, p. 124, c. i).
BOOK v.] THE TAKLA MAKAN DESERT. 211

The Master Law

having respectfully received
of the
The king
this letter of instructions, forthwith set forward.
of Khotan provided him with a large store of provisions.
Having gone 300 U or so from the capital, eastward,
he reached the town of Pi-mo.^ In this city is a sandal-
wood image of Buddha in a standing position. It is

thirty feet high, and is of a grave and majestic appear-

ance. It has great spiritual virtue, insomuch that men
who are afflicted with any bodily hurt, if, according to the
place so affected, they place some gold leaf on the corre-
sponding part of the image, they are immediately restored.
Those who pay their vows to this image and make request
forany favour are mostly successful. The old tradition
goes that when Buddha was formerly alive in the world,
Ud ay ana-raja,
of Kaul&mbi, made this image. After the
Nirvana of Buddha it came flying of its own accord to
the north of this country, and located itself in the city of
B'o-lo-lO'Jcia (E^ha or Urgha ?) after this it again trans-
;

ported itself to this place. The saying is, that according

to tradition,when the religion of S^kya is destroyed, this
image will enter the Dragon palace.
Leaving the town of Pi-mo and proceeding eastward,
we enter the desert of sand and stone. Going 200 li we
reach the town of Ni-jang?" Eastward of this again is
the desert of drifting sand, without water or vegetation,
burning hot, and subject to the evil of poisonous fiends
and imps. There is no road, and travellers in coming
and going have only to look for the deserted bones of
men and cattle as their guide. We have before described
the arid and toilsome character of this desert journey.

Again going 100 K or so, we reach the old country of

Tukh^ra. Six hundred li further on we come to the old
country of Gh^-mo-i o-na^ which is the same as the M-mo
territory.

1 Pim4, mde Records, ii. 322. 2 j^ecords, ii. p. 324.

3 Records, ii. 325, n, 75,
212 THE LIFE OF HIUEN-TSIANG. [book v.

Again going north-east looo li or so we come to the

old country of N"a-fo-po, which is the same as the territory
of Leu-lan.i

From this, after various detours, we arrive at the

borders of China. Having obtained conveyances the
Master then sent back to Khotan the messengers and
their horses and camels. They returned therefore, having
declined to accept the recompense awarded them for their
services.

Having reached Sha-chow, he forwarded a memorial

(to the Emperor). The Emperor was then residing in
his palace at Lo-yang. On receiving the letter he learned
that Hiuen-Tsiang was gradually approaching he then :

commanded Fong-huan-ling, duke of the kingdom of

Liang, of the titular rank Tso-po-she, who had been left
as governor of the western capital (Si-gan-fu), to despatch
proper officers to go forth and conduct {the Master of
the Law).
The Master, understanding that the Emperor desired to
question him as to his fault in leaving the country with-
out permission, wished to avoid any delay in his arrival,
and therefore pressed forward on his march with haste,
and arrived by way of the canal.
The magistrates not knowing the routine of polite
reception and escort, were unable tomake the necessary
preparations but the news spreading fast, the people
;

came together of their own accord in vast numbers to

behold and pay their homage to the Master. The streets
were so crowded that when he wished to disembark, he
could not advance for the crush, and so he passed the
night on the canal.

* That is, Slien-slieii*

 ARRIVES AT THE CAPITAL. 213

CONCLUSION.

Having disembarked, Hinen-Tsiang was escorted to the

western capital (Si-gan-fu), where he arrived in the
spring of the year 645 a.d.^
On the day following, the members of the various
monasteries conducted Hiuen-Tsiang^ with flags and
banners, to the convent called Hong-fu {extensim Jia^ppi-
ness). He here deposited the treasures he had brought
from India^ viz. : —
1. One hundred and fifty particles of flesh iarhaSy of
the TathS,gata.

2. One golden statue of Buddha {according to the

shadow left in the Dragon cave of the
'pattern of) the
Pragbddhi Mountain in the kingdom of Magadha also ;

a glittering pedestal 3 ft. 3 in. high. This figure resembles

the image of Buddha as he is turning the wheel of the
Law ^ in the deer-park at B^nS^ras.

3. A sandal-wood figure of Buddha with a shining

pedestal 3 ft. 5 in. high, after the model of the sandal-
wood figure made according to the likeness drawn by
the desire of Ud&yana, king of Kausimbt, when he was
longing for (the return of) Tathlgata.

4. A figure of Buddha with a shining pedestal 2 ft

9 in. high, after the model of the figure of Tath^gata,

1 The nineteenth year of the period of Ghlng-kwan, 646 A.D. (Mayers).

2 That is, preaching.
O 2
214 THE LIFE OF HIUEN-TSIANG.
when he descended on the jewelled ladder from the
heavenly palace to the country of Kapitha.

A silver figure of Buddha with a translucent pedes-

5.

tal,4 ft. high, after the model of Buddha delivering the

Saddharma-ptmdarika and other Sutras on the Ghridrakuta
Mountain, in Magadha.

6. A figure of Buddha with a translucent pedestal,

3 ft. 5 in. high, after the model of the figure of his
shadow, which he left in the country of Nagarah^ra, in
the place where he subdued the poisonous dragon.

7. A sandal- w^ood figure of Buddha with a translucent

pedestal, i ft. 3 in. high, after the model of a similar
figure representing Buddha as he went round the city of
Yai^ali on his work of conversion.

He also deposited in this temple the books of the

Great Yehicle, which he had brought from the West, in-
cluding 224 Sutras,-*^ 192 S^stras,^ 15 works of the Stha-
vira school, including Sutras, Yinaya, and S^stras
^ the ;

same number belonging to the Sammatiya school; 22

works of the same character belonging to the Mahis&saka
school 67 books of the same character belonging to the
;

Sarv§.stiv§.din school 1 7 works of the same character be-

;

longing to the K^^yaptya school; 42 works of the same

character belonging to the Dharmagupta school 3 6 copies ;

of the Hetuvidya ^§,stra; 13 copies of the SabdavidyS,

^&,stra; altogether $20 fascimli, comprising 657 distinct

volumes, carried upon twenty horses.

After having visited the chief officers of the western

capital, the Emperor being at Lo-yang, the Master pro-
^ Julien has 124. misprint for pih, the number being
2 Julien (whose copy appears here 192 instead of 92.
to have been defective) has lun-i-yen^ ^ Julien has throughout his trans-
where the symbol yen is evidently a lation substituted Sarvdstivddas for
Sthaviras.
 BEGINS TO TRANSLATE. 215

ceeded to that town, and had an interview with the

sovereign. He was received with the greatest attention
in the I-lwan
^ palace. Being seated, the Emperor asked
him why he had gone from home without consulting
him. He replied that he had sent three requests for
permission to leave the country previous to his depar-
ture ; but having received no answers he was unable
to restrain his desire, and accordingly left without the
desired permission.

After a lengthened conversation, Hiuen-Tsiang having

declined to accept a secular life, retired to the monastery
of Hong-fu in Si-gan-fu, and there began his work of
translation.
At the conclusion of the year 647 a.d. he had com-
pleted the translation of the (i) Bodhisattva-pitaka-Siitra,
(2) Buddha-bhumi- Sutra, (3) Shatmukhl-dharant, and
others.
By the end of the year 648 he had completed in all

fifty-eight books, including the Si-yu-ki (undertaken at

the Em'peror's express command).
In the year 649 the Emperor caused Hiuen-Tsiang
to take up his residence in the Sse-'en Temple.^ Here he
continued the work of translation until his death.

In the year 650 A.D. the Emperor T'ai-Tsung died and

was succeeded by Kao-Tsung.

Erom this time the Master of the Law devoted himself

with earnest resolution to the work of translation. He
rose every morning at dawn of day, and after a slight
repast devoted four hours to the explanation of the Sacred
Books. And being in charge of the Mo^nastery he had
regard to the discipline of the resident monks.

^ The Palace of ttie Phoenix.

2 This is the Temple of "Great Benevolence," from which the Chinese
title of the work we have before us is taken.
2i6 THE LIFE OF HWEN-TSIANG.
Upwards of lOO disciples daily attended his lectures;
and notwithstanding his manifold occupations, he showed
the same energy in his work as he had exhibited from
the first. He
discoursed largely on the various systems
of the schools and the distinguished Masters of the West,
so that the princes and ministers who came to listen to
his discourses, frequently expressed their admiration and
respect for his eminent talent.

In the year 652 a.d. the Master of the Law caused

a pagoda (Feou-to) to be constructed at the southern gate
of the Hong'fuh temple, in which he finally deposited
his sacred books and images for safety. The total height
of this structure was 180 ft. It was built after the
model of the Indian Stupas, and had five stages sur- —
mounted by a cupola. In the highest storey on the
southern side, there was a chamber constructed, in which
were preserved copies of the two prefaces composed by
the former Emperor and the Prince Royal, to the volumes
translated by Hiuen-Tsiang.

In the year 654 a deputation from the Mah^bddhi

Temple in Central India visited the Master and conveyed
to him the assurances of the high esteem in which he
was held. Hiuen-Tsiang replied, acknowledging the
honour conferred upon him, and requesting that the books
he had lost in crossing the Indus might be replaced by
others from India.

During the years 655 a.d. and 656 a.d. the Master
continued the task of translating his books : he suffered
from an old malady contracted in crossing the mountains
of India, but by the help of the physicians sent to him
from the court he partly recovered. In the year 658
the Master returned from Lo-yang to the western capital,
in the suite of the Emperor, and took up his residence
 DEATH OF THE PILGRIM. 217

in the newly constructed temple called Si-ming. Here

he remained until signs of advancing age caused him
some anxiety lest he should be unable to translate the
PrajM (pdramitd) works. With the view of entering
on this task he requested the Emperor's permission to
retire to the Yuh-fa (gem flower) palace, and there in
quietness to prepare for translation.
this In 659 he
moved into this and in 660 began the new
palace,
translation. The Indian copy of the Mah§,-prajnS,-pS,ra-
200,000 ilohas ; he purposed to
mitS, Slitra consisted of
produce an abridged translation, but was warned by a
dream not to do so. The Master had procured three
copies of this work in India, and he at once proceeded
to collate thesewith a view to correct the text from
which he translated. He was now sixty-five years
of age, and feeling that his end was near he worked
without interruption in order to finish his task before
he died.
He completed his labours in the loth month of the
year Lung So (661 A.D.). The entire work of the Maha-
prajM-p&ramitS, Sutra consists of 600 chapters, in 102
vols.

Having declined to undertake the translation of the

Eatna-kftta Siitra, he composed himself to await his end.
He had now finished the translation of seventy-four
distinct works, in 1335 chapters. He had, moreover,
made a vast number of pictures, and written out with his
own hands copies of various Stoas. When the recital
of all these works was finished, he closed his eyes and
lay perfectly still. Having now repeated some verses
in adoration of M&.itreya,^ he gradually sank until the
day of his death, in the lOth month, 13th day, of the
year 664.
1 The earnest desire of Hiuen- M^itreya, of course, is the future
Tsiang was to behold MMtreya and Buddha, and represents the character
dwell with him in the Tusita heaven, of Love.
2i8 THE LIFE OF HIUEN-TSIANG.
He was buried in the Western capital, but in the
year 669 his remains were removed by order of the
Emperor to a space situated to the north of the valley
of Fan-chuen, where a tower was constructed to his
memory.

THE END.

Printed by Ballantyne, Hanson ^ Co.

at Paurs Work, Edinburgh