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·THE
TRAVELS OF FA-HIEN
FÂ-HIEN'S RECORD
ECORD
OF
BUDDHISTIC KINGDOMS
LCGGE

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·。
古天战红
Y
THE DEVAS CELEDRATING THE ATTAINMENT OF THIF BUDDHIASHIN
Ch 1

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·A
RECORD OF BUDDHISTIC KINGDOMS
BEING AN ACCOUNT BY
THE CHINESE MONK FÂ-HIEN
OP
HIS TRAVELS IN INDIA AND CEYLON
(AD 399-414)
IN SEARCH OF THE BUDDHIST BOOKS OF DISCIPLINE
TRANSLATED AND ANNOTATED
WITH A COREAN RECENSION OF THE CHINESE TEXT
BY
JAMES LEGGE, MA, LL D
PROFESSOR OF THE CHINESE LAYGLAGE AND LITERATURE
ORIENTAL PUBLISHERS
DELHI-6

·Published by Rajendra Sharms for Orlental Publisher
Pataudi Houw Denagens, Danh
and Printed at Lakshmi Printing Wort. DoINI
FIRST INDIAN REPRINT 1971
Price A 30 00

·CONTENTS PAGE X2 PREFACE INTRODUCTION LIFE OP FÅ HIEN, GENUINENESS AND INTEGRITY OF THE TEXT OF HIS NARRATIVE, NUMBER OF THE ADHERENTS OF BUDDHISM 1 CHAPTER 1 FROM CHANG-CAN TO THE SANDY DESERT 9 CHAPTER 11 ON TO SHEN SHEN AND THENCE TO LHOTEN 12 CHAPTER III KHOTEN PROCESSIONS OF IMAGES THE KING S NEW MONASTERY 16 CHAPTER IV THROUGH THE TS'UNG OR ONIOV MOUNTAINS TO KEEH CH Å, PROBABLY SKARDO, OR SOME CITY BORE TO THE EAST IN LADAK 21 CHAPTER V GREAT QUINQUENNLAL ASSEMBLY OF BOVKS RELICS OF BUDDHA DUCTIONS OF THE COUNTRY PRO 22 CHAPTER VI ON TOWARDS NORTH INDIA DARADA IALACE OF MAITREYA BODHISATTVA CHAPTER VII WHEN BUDDHISM FI CROSSING OF THE INDUS FOR THE EAST SED THAT RIVER 26 ·Vi CONTENTS GE CHAPTER VIII VONASTERIES AND THEIR WAYS TRACES OF WOO CHANG, OR UDYANA BUDDHA 28 CHAPTER IY LEGEND OF BUDDHA SOO-HO TO 30 CHAPTER 1 GANDHARA LEGENDS OF BUDDHA 31 CHAPTER XI LECENDS THE FOUR GREAT TOPES TAKSHASILA 32 CHAPTER XII PURUSHAPURA, OR PESHÅN UR PROPHECY ABOUT NING KANISHKA AND IS TOPE BUDDHAS ALUS BOWL DCATH OF HUY VING 33 CHAPTER XIII NAGARA FESTIVAL OF BUDDHA S SKULL BOVE SHADOW OTHER RELICS, AND HIS 36 CHAPTER XIV DEATH OF HWUY KING IN THE LITTLE SNOWY MOUNTAINS CROSSING THE INDUS TO THE EAST LO E POHNA 40 CHAPTER XV SYMPATHY OF MOVAS WITH THE PILGRISIS BHIDA 41 CHAPTER XVI ON TO MATHUR, OR MUTTR4 CONDITION AND CUSTOMS OF CENTRAL INDIA OF THE MONKS VIHARAS AND MOVASTERIES 42 CHAPTER XVII SANKASYA BUDDHA S ASCENT TO AYD DESCENT FROY THE TRAYASTRIMSAS HEAVEN AND OTHER LEGENDS 47 CHAPTER XVIII KANYAKUBJA, OI CANOUGE BUDDHA S PREACHING 53 CHAPOLI XIX LEGEND OF BUDDHAS DAYTA KASHTHA SHA CHE 54 ·CONTENTS Vi1 PAGE CHAPTER XX KośALA AND SRÅVASTI THE JETAVANA VIHÅRA AND OTHER MESIORIALS AND LECENDS OF BUDDHA SYMPATHY OF THE MONKS WITH THE PILGRIMS 55 CHAPTER XXI THE THREE PREDECESSORS OF SAKYABUNI IN THE BUDDHASHIP 63 CHAPTER XXII KAPILAVASTU ITS DESOLATION LEGEVDS OF BUDDHA S BIRTH AND OTHER INCIDENTS IN CONNEXION WITH IT 64 CHAPTER XXI11 RAMA, AND ITS TOPE 68 CHAPTER XXIV WHERE BUDDHA FINALLY RENOUNCED THE WORLD AND WHERE HE DIED 70 CHAPTER XXV VAISALI THE TOPE CALLED WEAPONS LAID DOWN VATSALI THE COUNCIL OF CHAPTER XXVI RESIARKABLE DEATH OF ANANDA 75 CHAPTER XXV11 PATALIPUTTRA OR PATNA IN MAGADHA KING ASOKAS SPIRIT BUILT PALACE AND HALLS THE BUDDHIST BRAHMAN, RADHASANII Drs. PENSARIES AND HOSPITALS 77 CHAPTER XXVIII RAJAGRIHA, NEW AND OLD LEGENDS AND INCIDENTS CONNECTED WITH IT 80 CHAPTER XXIX GRIDHRA KOTA HILL, AND LEGENDS FÅ HIEN PASSES A NIGHT ON IT REFLECTIONS HIS 82 CHAPTER XXX THE SRITAPARNA CAVT, OR CAYE OF THE FIRST COUNCIL. SUICIDE OF A BHIKSHU LEGENDS 84

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·LIST OF ILLUSTRATIONS, &c
SKETCH MAP or FA HIEX'S TRAVELS
To fare Introduction page 1
I
DREAL OF BUDDHA'S MOTHER OF HIS INCARNATION
To face 65
11
BUDDHA JUST BORN WITH THE NÅGAS SUPPLYING WATER TO
WASH HIM
To face Ø 67
IIL
BUDDHA TOSSING THE WHITE ELEPHANT OVER THE WALL
To face 8 66
IV
BUDDHA IN SOLITUDE AND ENDURING AUSTERITIES
To face 87
Y
BUDDHASHIP ATTAINED
To face 88
VI
THE DEVAS CELFBRATING THE ATTAINMENT OF THE BUDDHASHIP To face the Title
BUDDHAS DYING INSTRUCTIONS
To face 70
VIII
BUDDHAS DEATH
To follow VII
IX
DIVISION OY BUDDHAS RELICS
To follow VIII

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·PREFACE SEVERAL times during my long residence in Hong Kong I endeavoured to read through the 'Narrative of Få hien,' but though interested with the graphic details of much of the work its columns bristled so constantly now with his phonetic representations of Sanskrit words, and now with his substitution for them of their meanings in Chinese characters and I was moreover so much occupied with my own special labours on the Confucian Classics that my success was far from satisfactory When Dr Eitel s 'Handbook for the Student of Chinese Buddhism'appeared in 1870, the difficulty occasioned by the Sansknt words and names was removed, but the other difficulty remained, and I was not able to look into the book again for several years Nor had I much inducement to do so in the two copies of it which I had been able to procure, on poor paper, and printed from blocks badly cut at first and so worn with use as to yield books the reverse of attractive in their appearance to the student. In the meantime I kept studying the subject of Buddhism from various sources and in 1878 began to lecture, here in Oxford on the Travels with my Davis Chinese scholar, who was at the same time Boden Sanskrit scholar As we went on I wrote out a translation in English for my own satisfaction of nearly half the narrative In the beginning of last year I made Få hien again the subject of lecture wrote out a second translation independent of the former, and pushed on till I had completed the whole The want of a good and clear text had been supplied by my friend, ·xii PREFICE Mr Bunj iu Nanjio, u ho sent to me from Japan a copy, the text of which is appended to the translation and notes, and of the nature of which some account is geen in the Introduction (page 4), and towards the end of this Prcface The present work consists of three parts the Translation of F1 hicn's Narrative of his Travels, copious Notes, and the Chinese Text of my copy from Japan It is for the Translation that I hold myself more especially respon sible Portions of it were written out three times, and the whole of it twice While preparing my oln version I made frequent reference to previous translations --thosc of M Abel Rémusat, ' Revu complété, et augmenté déclaircissements nouveaux MM Klaproth et Landresse (Paris, 1836), of the Rev Samuel Beal (London 1869), and his revision of it prefixed to his 'Buddhist Records of the Western World' (Trubner s Oriental Series, 1884), and of Mr Herbert A Giles of H M's Consular Service in China (1877) To these I have to add a series of articles on Fa hsien and his English Translators' by Mr T Watters, British Consul at i Chang (China Review, 1879 1880) Those articles are of the highest value, displaying accuracy of Chinese scholarship and an extensive knowledge of Buddhism I have regretted that Mr Watters while reviewing others did not himself write out and publish a version of the whole of Fi hien s narrative If he had done so, I should pro bably have thought that on the whole nothing more remained to be done for the distinguished Chinese pilgrim in the way of translation Mr Watters had to judge of the comparative merits of the versions of Beal and Giles and pronounce on the many points of contention between them I have endeavoured to eschew those matters and have seldom made remarks of a critical nature in deſence of renderings of my own The Chinese narrative runs on without any break It was Klaproth who divided Remusat's translation into forty chapters The division is helpful to the reader and I have followed it excepting in three or four instances In the reprinted Chinese text the chapters are separated by a circle (O) in the column In transliterating the names of Chinese characters I have generally ·PREFACE X116 followed the spelling of Morrison rather than the Pekinese, which is now in vogue We cannot tell exactly what the pronunciation of them was, about fifteen hundred years ago in the time of Få hien, but the southern mandarin must be a shade nearer to it than that of Peking at the present day In transliterating the Indian names I have for the most part followed Dr Ettel, with such modification as seemed good and in harmony with growing usage For the Notes I can do little more than claim the merit of selection and condensation My first object in them was to explain what in the text required explanation to an English reader All Chinese .exts and Buddhist texts especially, are new to foreign students One has to do for them what any hundreds of the ablest scholars in Europe have done for the Greek and Latin Classics during several hundred years, and what the thousands of critics and commentators have been doing for our Sacred Scriptures for nearly eighteen centuries There are few predecessors in the field of Chinese literature into whose labours translators of the present century can enter This will be received I hope, as a sufficient apology for the minuteness and length of some of the notes A second object in them was to teach myself first, and then others something of the history and doctrines of Buddhism. I have thought that they might be learned better in connexion with a lively narrative like that of Fa hien than by reading didactic descriptions and argumentative books Such has been my own experience The books which I have consulted for these notes have been many, besides Chinese works My principal help has been the full and masterly handbook of Eitel, mentioned already, and often referred to as E H Spence Hardy's *Eastern Monachism' (EM) and Manual of Buddhism ( MB) have been constantly in hand as well as Rhys Davids Buddhism published by the Society for Promoting Christian Knowledge his Hibbert Lectures and his Buddhist Suttas in the Sacred Books of the East and other writings I need act mention other authorities, having endeavoured always to specify them where I make use of them My proximity and access to the Bodleian Library and the Indian Institute have been of great advantage ·YI PREFACE I may bc allox cd to say that, so far as my own study of it has gone, I think there are many things in the vast field of Buddhistic literature which still require to be carclully handled low far, for instance, arc we entitled to regard the present Satras 13 genuine and sufficiently accurate copies of those which serc accepted by the Councils before our Christian era? Can anything be done to trace the rise of the legends and marvels of Śakyamunis history, which were current so carly (as it seems to us) as thc time of TA hien, and which startlc us so frequently by similarities between them and narratives in our Gospels? Dr Hermann Oldenberg, certainly a great authority on Buddhistic subjects says that'a biography of Buddha has not come dovn to us from ancient times, from the age of the Pali texts, and, we aan safely say, no such biography existed then' ('Buddha-His Life, His Doctnnc, His Order,' as translated by Hocy, p 78) He has also (in the same work, pp 99 416,417) come to the conclusion that the hitherto unchallenged tradition that the Buddha was 'a king's son must be given up The name, 'king s son' (in Chinese * F), always used of the Buddha, certainly requires to be understood in the highest sense I am content myself to wait for further information on these and other points, as the result of prolonged and careful research Dr Rhys Davids has kindly read the proofs of the Translation and Notes, and I most cordially thank him for doing so for his many valuable corrections in the Notes and for other suggestions which I have received from him I may not always think on various points exactly as he does, but I am not more forward than he is to say with Horace Nullius addictus jurare in verba magistri I have referred above and also in the Introduction, to the Corcan text of Få hiens narrative, which I received from Mr Nanjio It 19 on the whole so much superior to the better known texts that I deter mined to attempt to reproduce it at the end of the little volume so far as our resources here in Oxford would permit To do so has not been an easy task The two fonts of Chinese types in the Clarendon Press were prepared primanly for printing the translation of our Sacred ·PREFACC XV Scriptures, and then extended so as to be available for printing also the Conſucian Classics, but a Buddhist work necessanly requires many types not found in them, while many other characters in the Corean recension are peculiar in their forms, and some are what Chinese dictionaries denominate' vulgar' That we have succeeded so well as we have done is owing chiefly to the intelligence, ingenuity, and untiring attention of Mr J C Pembrey, the Oriental Reader The pictures that have been introduced were taken from a superb edition of a History of Buddha, republished recently at Hang chau in Cheh krang, and profusely illustrated in the best style of Chinese art I am indebted for the use of it to the Rev J H Sedgwick, University Chinese Scholar JAMES LEGGE OXFORD June, 1886

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·INTRODUCTION 3 has himself told us Få hien was his clerical name, and means Illustrous in the Law, or ' Illustrous master of the Law The Shih which often precedes it is an abbreviation of the name of Buddha as Sakyamun,'the Śakya, mighty in Love, dwelling in Seclusion and Silence, and may be taken as equivalent to Buddhist. He is sometimes said to have belonged to the eastern Tsin dynasty'(A D 317-419) and sometimes to the Sung 'that is the Sung dynasty of the House of Lid (A D 420-478) If he became a full monk at the age of twenty and went to India when he was twenty-five, his long life may have been divided pretty equally between the two dynasties 2 If there were ever another and larger account of Få hien s travels than the narrative of which a translation is now given, it has long ceased to be in existence In the Catalogue of the impenal library of the Suy dynasty (A D 589 618) the name Fa hien occurs four times Towards the end of the last section of it (page 22), after a reference to his travels, his labours in translation at Kın ling (another name for Nankung) in conjunction with Buddha bhadra, are described In the second section, page 15, we find "A Record of Buddhistic Kingdoms , --with a note saying that it was the work of the Sramana Få hien,' and again, on page 13 we have . Narrative of Få hien in two Books,' and Narrative of Få hiens Travels in one Book' But all these three entney may possibly belong to different copies of the same work, the first and the other two being 11 separate subdivisions of the Catalogue, In the two Chinese copies of the narrative in my possession the title is 'Record of Buddhistic Kingdoms' In the Japanese or Corean recension subjoined to this translation, the title is twofold first, Narrative of the Distinguished Monk, Fa hien, and then, more at large, Incidents of Travels in India, by the Gramana of the Eastern Tsin Fa-hien, recorded by himsell' There is still earlier attestation of the existence of our little work than the Suy Catalogue. The Catalogue Raisonné of the imperial library of the present dynasty (chap 71) mentions two quotations from it by Le Tio-yuen, a geographical writer of the dynasty of the Northern Wer ·4 THE TRAVELS OF FA-HIEN (A D 386–584) one of them containing 89 characters, and the other 270, both of them given as from the 'Narrative of Få hien In all catalogues subsequent to that of Suy our work appears The evidence for its authenticity and genuineness is all that could be required It is clear to myself that the 'Record of Buddhistic Kingdoms and the 'Narrative of his Travels by Få hien' were desig nations of one and the same work, and that it is doubtful whether any larger work on the same subject was ever current With regard to the text subjoined to my translation, it was published in Japan in 1779 The editor had before him four recensions of the narrative those of the Sung and Ming dynasties with appendıxes on the names of certain characters in them, that of Japan, and that of Corea He wisely adopted the Corean text, published in accordance with a royal rescript in 1726, so far as I can make out, but the different readings of the other texts are all given in top notes, instead of foot notes as with us, this being one of the points in which customs in the east and west go by contraries Very occasionally, the editor indicates by a single character, equivalent to 'right' or 'wrong, which reading in his opinion is to be preferred in the notes to the present republication of the Corean text, S stands for Sung, M for Ming, and J for Japanese, R for right and W for wrong I have taken the trouble to give all the various readings (amounting to more than 300) partly is a curiosity and to make my text complete, and partly to show how, in the transcnption of untings in whatever language such variations are sure to occur, maculae quas aut incuri fudit, Aut humana parum cant natura, while on the whole they very slightly affect the meaning of the document The editors of the Catalogue Raisonné intimate their doubts of the good taste and reliability of all Fi hien s statements. It offends them that he should call central India the Middle kingdom' and China, which to them was the true and only Middle hingdom but a Border land - it offends them as the vaunting language of a Buddhist writer shereas the reader will see in the expressions only an instance of what Ta hien calls his simple stra ghtforwardness ·INTRODUCTION 5 As an instance of his unreliability they refer to his account of the Buddhism of Khoten whereas it is well known they say, that the Khoteners from ancient times till now have been Mohammedans, -as if they could have been so 170 years before Mohammed was born, and 222 years before the year of the Hegira! And this is criticism in China The Catalogue was ordered by the kien lung emperor in 1722 Between three and four hundred of the 'Great Scholars of the empire were engaged on it in various departments, and thus egregiously igno rant did they show themselves of all beyond the limits of their own country, and even of the literature of that country itself Much of what Få hien tells his readers of Buddhist miracles and legends is indeed unreliable and grotesque, but we have from him the truth as to what he saw and heard 3 In concluding this introduction I wish to call attention to some estimates of the number of Buddhists in the world which have become current, believing, as I do, that the smallest of them is much above what 19 correct In a note on the first page of his work on the Bhılsa Topes (1854) General Cunningham says "The Christians number about 270 millions, the Buddhists about 222 millions, who are distributed as follows - China 170 millions, Japan 25, Anam 14, Siam 3, Ava 8, Nepál 1, and Ceylon 1, total, 222 millions 11. In his article on M J Barthélemy Saint Hilaires 'Le Bouddha et sa Religion republished in his Chips from a German Workshop,' vol 1 (1868), Professor Max Muller (P 215) says, The young prince became the founder of a religion which after more than two thousand years is still proſessed by 455 millions of human beings, and he appends the following note "Though truth is not settled by majorities, it would be interesting to know which religion counts at the present moment the largest numbers of believers Berghaus, in his' Physical Atlas, gives the following division of the human race according to religion "Buddhists 31 % per cent, Christians 307, Mohammedans 157, Brahmanists 13.4 Heathens 87, and Jews 3 “ As Berghaus does not distinguish the Buddhists in China from the followers of Confucius and Laotse, the first ·6 THE TRAVELS OF FA HIEN place on the scale belongs really to Christianity It is difficult in China to say to what religion a man belongs, as the same person may profess two or three The emperor himself, after sacrificing according to the ritual of Confucius, visits a Tao ssé temple, and afterwards bows before an image of Fo in a Buddhist chapel ("Mélanges Asiatiques de St Pétersbourg" vol 11 P 374 )' iu Both these estimates are exceeded by Dr TW Rhys Davids (intimating also the uncertainty of the statements, and that numbers are no evidence of truth) in the introduction to his Manual of Buddhism' The Buddhists there appear as amounting in all to 500 millions 3r millions of Southern Buddhists, in Ceylon, Burma, Siam, Anam, and India (Jains), and 470 millions of Northern Buddhists, of whom nearly 33 millions are assigned to Japan, and 414 686,974 to the eighteen provinces of China proper According to him, Christians amount to about 26 per cent of mankind, Hindus to about 13 Mohammedans to about 12), Buddhists to about 40, and Jews to about 1 In regard to all these estimates, it will be observed that the immense numbers assigned to Buddhism are made out by the multitude of Chinese with which it is credited Subtract Cunninghams 170 millions of Chinese from his total of 222 and there remains only 52 millions of Buddhists Subtract Davids (say) 4145 millions of Chinese from his total of 500, and there remain only 851 millions for Buddhism Of the numbers assigned to other countries as well as of their whole populations, I am in considerable doubt excepting in the cases of Ceylon and India , but the greatness of the estimates turns upon the immense multitudes said be in China. I do not know what total population Cunningham allowed for that coustry nor on what principle he allotted 170 millions of it to Buddhism ,--perhaps he halved his estimate of the whole, whereas Berghaus and Davids allotted to it the highest estimates that have been given of the people But we have no certain information of the population of China. At an interview with the former Chinese ambassador, hwo Sung tao, in Pans, in 1878, I begged him to write out for me the amount with the ·INTRODUCTION 7 authority for it, and he assured me that it could not be done I have read probably almost everything that has been published on the subject and endeavoured by methods of my own to arrive at a satisfactory conclusion, without reaching a result which I can venture to lay before the public. My impression has been that 400 millions is hardly an exaggeration But supposing that we had reliable returns of the whole population how shall we proceed to apportion that among Confucianists Taoists, and Buddhists? Confucianism is the orthodoxy of China The common name for it is Ja Chiao 'the Doctrines held by the Learned Class entrance into the circle of which is with a few insignificant exceptions open to all the people The mass of them and the masses under their influence are perponderatingly Confucian and in the observance of ancestral worship, the most remarkable feature of the religion proper of China from the earliest times, of which Confucius was not the author but the prophet, an overwhelming majority are regular and assiduous Among the strange principles' which the emperor of the Kang-hsi period in one of his famous Sixteen Precepts, exhorted his people to discountenance and put away, in order to exalt the correct doctrine, Buddhism and Taoism were both included If as stated in the note quoted from Professor Muller, the emperor countenances both the Taoist worship and the Buddhist, he does so for reasons of state to please especially his Buddhistic subjects in Thibet and Mongolia, and not to offend the many whose superstitious fancies incline to Taoism When I went out and in as a missionary among the Chinese people for about thirty years, it sometimes occurred to me that only the inmates of their monasteries and the recluses of both systems should be enumerated as Buddhists and Taoists but I was in the end constrained to widen that judgment and to admit a considerable following of both among the people who have neither received the tonsure nor assumed the yellow top Dr Eitel, in concluding his discussion of this point in his Lecture on Buddhism an Event in History says "It is not too much to say that most Chinese are theoretically Confucianists, but emotionally Buddhists or Taoists But fairness requires us to add that, though the ·8 THE TRAVELS OF FA-HIEN mars of the people are more or less influenced by Buddhist doctrines, yet the people, as a whole, have no respect for the Buddhist church and habitually sneer at Buddhist priests' For the 'most' in the former of these two sentences I would substitute 'nearly all,' and between my friend's 'but' and 'emotionally I would introduce many are' and would not care to contest his conclusion farther It does seem to me preposterous to credit Buddhism with the whole of the vast population of China, the great majority of whom are Confucianists My own opinion is that its adherents are not so many as those even of Mohammedanism, and that instead of being the most numerous of the religions (so called) of the world it is only entitled to occupy the fifth place, ranking below Christianity Conf anism, Brahmanism and Mohammedanism, and followed, some distance off, by Taoism To make a table of per centages of mankind, and assign to each system its proportion is to seem to be wise where we are deplorably ignorant, and moreover, if our means of information were much better than they are, our figures would merely show the outward adherence A fractional per centage might tell more for one system than a very large integral one for another ·THE TRAVELS OF FÅ-HIEN. OR RECORD OF BUDDHISTIC KINGDOMS CHAPTER I FROM CHANG-GAN TO THE SANDY DESERT FA-HIEN had been living in Chang-gan? Deploring the mutilated and imperfect state of the collection of the Books of Discipline, in the second year of the period Hwăng-che, being the Ke-båe year of the cycles, he entered into an engagement with Hwuy king, Táo ching * Chang gan is still the name of the principal district (and its city) in the department of Se-gan Shen se It had been the capital of the first empire of Han (8.c. 202-A.D 24) as it subsequently bras that of Say (A.D 589-618) The empre of the eastern Tsin, towards the close of which Fa hien lived bad its capital at or near Nan king and Chang gan was the capital of the principal of the three Tsin kingdoms which with many other minor ones maintained a semi independence of Tsun the rulers sometimes even assumug the title of emperor • The period Hwing che embraced from A.D 399 to 414 being the greater portion of the reign of Yao Hing of the After Ts in a powerful prince He adopted Hwing-che for the style of his reign in 399 and the cyclical nate of that year was Käng tsze. It is not possible at this distance of time to explain of it could be explained, how Få hien came to say that Ke hâe was the second year of the period. It seems most reasonable to suppose that he set out on his pignmage in A D 399 the cycle name of which was Ke he as , the second year instead of the first, might easily creep into the text. In the Diempoirs of Eminent Monks it is said that our author started in the third year of the penod Lung-gan of the castern Tsin, wluch was A.D. 399 C ·10 THE TRAVELS OF FA HIEN Hwuy ying, and Hwuy sell, that they should go to India and scck for the Disciplinary Rules? After starting from Chang gan they passed through Lungs, and came to the kingdom of h een-kwes's where they stopped for the summer retreat When that was over, they went forutasd to the kingdom of Now tanº, crossed the mountain of Yang low and reached These like Fi duen itself, are all what we might call clerical' names appellations guten to the parties as monks or framaras * The Buddhist tripstaka or canon consists of three collecuons containing, according to Enel (150) doctrinal aphonsms for statements purporung to be from Buddha himself) works on discipline and works on metaphysics called stere vigaya and abhidharma in Chinese king (f) leuh (P), and lun cm), or teris, laws of rules, and discussions Di Rhys Davids objects to the designation of metaphysics as used of the abhidharma works, saying that they bear much more the relation to dharma which by law bears to faw than that which metaphysics bears to 'physics (Hibbert Lectures p 49) However this be, it was about the vinaya works that Få hen was chiefly concerned He wanted a good code at the rules for the government of the Order in all its internal and external relations * Lung embraced the western part of Shen se and the eastern part of Kan suh The nam- remains in Lung Chow, in the extreme west of Shen se * Keen kuez was the second king of the Western Tsia His family was of northern or barbarous origin from the tribe of the Seen pe, with the sarnamne of heih fuh The first king was hao jin and recened his appoint ment from the sovereign of the chef Ts in kingdom in 385 He was succeeded in 388 by his brocher the h een kuer of the text who was very prosperous in 398 and took the rule of king of Ts in Fa hsen would find him at his capital somewhere in the present department of Lan chow, han suh Under varshâs or varshavasana (Páli, vassa Spence Hardy rass), Eitel (P 163) says - One of the most anc eat institutions of Buddhist discipline requiring all ecclesiastics to spend the sainy season in a monastery in der otional exerci es Chinese Buddhists naturally sub utuled the hot season for the rainy (from the 16th day of the 5th to the 15th day of the 9th Chinese month) Danng the vuabled penod of the Tsan dynasty there were free usurping) Leing sovereignues in the western part of the empire (Fr.) The name Leang remains in the department of Leang chow in the northern part of han súh The southern Leang asose in 397 under a Tuhfh Wo k0, who was succeeded 4 ·CHANG GAN TO THE SANDI DESERT 11 the emporium of Chang yih 1 There they found the country so much disturbed that travelling on the roads was impossible for them Its king however, was very attentive to them, hept them (in his capital) and acted the part of their danapati? Here they met with Che-yen Hwuy keen Săng shảo Pao yun and Săng hing, and in pleasant association with them, as bound on the same journey with themselves they passed the summer retreat (of that year)* together, resuming after it their travelling, and going on to Tunhwangº, (the chief town) in the frontier territory of defence extending for about 8o ic from east to west and about 40 from north to south Their company, increased as it had been halted there for some days more than a month after which Få hien and his four friends started first in the suite of an envoy", having separated (for a time) from Påo yun and his associates in 399 by a brother Le lub koo and he again by his brother the Now tan of the text in 402, who was not yet king therefore when Fä hien and his friends reached his capital. How he is represented as being so may be accounted for in vanous ways of which it is not necessary to write * Chang yih is still the name of a district in Kan chow department Kan sub It 13 a long way north and west from Lan-chow and not far from the Great Wall Its king at this time was, probably Twan yeh of the northern Leang Dana is the name for religious chanty the first of the six paramitas or means of attaining to dirvana and a danapati is one who practises dåna and thereby crosses () the sea of misery It is given as a title of honour to all who support the cause of Buddhism by acts of chanty especially to founders and patrons of monasteries, see Eitel p 29 • of these pugrims with their clerical names the most distingushed was Pło yun who translated various Sansknt works on bus return from India of which only one seems to be now existing He died in 449 See Nanjio s Catalogue of the Tripitaka col 417 * This was the second summer since the pilgtuns left Chang gan. We are now therefore probably in A D 400 * Tun hwang (lat. 39 40 N, lon. 940 50 E) is still the name of one of the two districts constituting the department of Gan se the most western of the prefectures of Ran súh, beyond the termination of the Great Wall • Who this envoy was and where he was going we do not knoty The text will not admit of any other translation C2 ·TNF TRIFIS OF FINIEN to 3 min Lc 1110', the prefect of Tun lwang had supplied them with the means of crossing the desert (before them) in which there are many cul demons and hot winds (Trusellers) who encounter them parish all There is not a bird to be seen in the air above, nor an animal on the ground below Thouph you look all sound most carnestly to find where you can cross you know not where to make your choice, the only mark and indication being the dry bones of the dead (Iet upon the sand) CHAPTER II OV TO STIEN SIIEY AND TIIENCE TO ANOTFN AFTER travelling for seventeen days a distance we may calculate of about 1500 is, (the pilgrims) reached the hingdom of Shen shen", a · Lc Hlo was a natrc of Lung se a man of learning able and kindly in his government. He was appointed governor or prefect of Tun hwang by the king of the northern Leang' in 400 and there he sustained himself, becoming by and by duke of Western Leang ull he died in 417 ".The river of sand 'the great desert of hob or Gobi, having panous other names It was a great task which the pilgrims had now before them, to cross this desert The name of river in the Chinese misleads the reader and he thinks of the crossing it as of crossing a stream, but they had to traverse it from east to west. In his Vocabulary of Proper Names P 23 Dr Porter Smith says - It extends from the eastern fronuer of Mongolia, south westward to the further frontier of Turkestan, to within six miles of Ilchf, the chief town of Khoten It thus comprises some twenty three degrees of longitude in length and from three to ten degrees of latitude in breadth, being about 2 zoo miles in its greatest length In some places it is arable Some idea may be formed of the terror with which this Sea of Sand with its vast bullous of shiling sands is regarded from the legend that in one of the storms 360 cities were all buried within the space of twenty four hours See also Gilmours Among the Mongols,' chap 5 An account is given of the kingdom of Shea shen in the g6th of the Books of the first Han dynasty down its becoming a dependency of China about BC 80 The greater portion of that is now accessible to the English reader in a translation by Mr Wylje in the Journal of the Anthropo logical Institute August 1880 Mr Wyle says Although we may not ·TO SHEN SHEN AND THENCE TO KHOTEN 13 country rugged and hilly, with a thin and barren soil The clothes of the common people are coarse and like those worn in our land of Han', some wearing felt and others coarse serge or cloth of hair ,-this was the only difference seen among them The king professed (our) Law, and there might be in the country more than four thousand monks, be able to identify Shen shen with certainty, yet we have sufficient indications to give an approximate idea of its position, as being south of and not far from lake Lob' He then goes into an exhibition of those indications which I need not transcribe it is sufficient for us to know that the capital city was not far from Lob or Lop Nor, into which in lon 380 E the Tarım ftow's Fa hien estimated its distance to be 1500 le from Tun hwang He and his companions must bave gone more than twenty five miles a day to accomplish the journey in seventeen days * This is the name which Få bien always uses when he would speak of China, his native country, as a whole calling it from the great dynasty which had ruled it, first and last for between four and five centuries Occasionally as we shall immediately see he speaks of the territory of Tsin or Chin, but intending thereby only the kingdom of Tsin, having its capital as described in the first note on the last chapter, in Ch ang gan . So I prefer to translate the character 197 (săng) rather than by 'priests. Even in Chnstanıty, beyond the prestly privilege which belongs to all believers, I object to the ministers of any denomination or church calling themselves or being called 'priests and much more is the name inapplicable to the framanas or bhikshus of Buddhism which acknowledges no God in the universe no soul in man and has no services of sacrifice or prayer in its worship The only difficulty in the use of monks is caused by the members of the sect in Japan which since the middle of the fifteenth century has abolished the prohibition against marrying on the part of its ministers and other prohibitions in diet and dress Sång and sing keå represent the Sanskrit sangha which denotes (E. H P 117) first, an assembly of monks or bhikshu sangha, constituted by at least four members, and empowered to hear confession to grant absolution to admit persons to holy orders, &c, secondly the third constituent of the Buddhistic Trinity a deification of the communio sanctorum or the Buddhist order The name is used by our author of the monks collectively or individually as belonging to the class, and may be considered as synonymous with the name framana, which will immediately claim our attention ·14 TNE TRI FIS OF Fİ MEN who were all students of the hinzy 107' The common people of this and other kingdoms (in that region), 15 well 18 the $ramans, all practise the rules of India, only that the latter do so morc exactly and the former mora looscly So (thc tri cliers) found it in all the kingdoms through which they went on their way from this to thc west, only that cach had its own peculiar barbarous speech (Thc monks), hou cvcr, who had (fren up the worldly life) and quitted their famılıcs ncrc all students of Indian books and the Indian language Here they stay cd for about a month, and then proceeded on their journcy, fifteen days walking to the north west bringing them to the country of Woo-es In this also there were more Meaning the 'small vehucic or conveyance There are Buddhism the truyana or 'three different means of salvation ic of conveyance across the samsåra, or sea of transmigration, to the shores of nirvana Alterwards the term was used to designate the different phases of development through which the Buddhist dogma passed, known ag the mahayana hinayana, and madhyamayana. The hinayana 19 the simplest schicle of salvation corresponding to the frst of the three degrees of saintship Characteristics of it are the preponderance of active moral asceticism and the absence of speculative mysticism and quietism EH PP 151-2 45 and 117 * The name for India is here the same as in the former chapter and throughout the book -- Teen chuh (F ) the chuh being pronounced pro bably in Fa hren s time as tuk How the earliest name for India, Shin tuk or duk=Scinde came to be changed into Thien tuk it would take too much space to explain I believe it was done by the Buddhists wishing to give 1 good auspicious name to the fatherland of their Law and calling it the Heavenly Tuk just as the Mohammedans call Arabia the Heavenly region F%) and the court of China itself is called the Celestial (FW) Śraman may in English take the place or śramana (Pals Samana in Chinese Sha män) the name for Buddhist monks as those who have separated themselves from (left) their families and quieted their hearts from all intrusion of desire and lust It is employed first as a general name for ascetics of all denominations and, secondly as a general designation of Buddhistic monks EH PP 136 131 • Tartar or Mongolian • Woo e has not been identified Watters ( China Review VI 115) says — We cannot be far wrong of we place it hharaschar or between that and ·TO SHEN-SHEN AND THENCE TO KHOTEN 15 than four thousand monks, all students of the hinayana They were very strict in their rules so that śramans from the territory of Tsin' were all unprepared for their regulations Få hien, through the management of Foo Kung-sun, maitre d'hôtellerie, was able to remain (with his company in the monastery where they were received) for more than two months, and here they were rejowed by Pào yun and his friends 3 (At the end of that time) the people of Woo e neglected the duties of propriety and righteousness and treated the strangers in so niggardly a manner that Che-yen, Hwuy keen, and Hwuy wei went back towards Kao ch ang. hoping to obtain there the means of continuing their journey FA hnen and the rest however, through the liberality of Foo Kung sun managed to go straight forward in a south west direction They found the country uninhabited as they went along The difficulties hutscha It must have been a country of considerable size to have so many monks in it. 1 This means in one sense China, but Fa hien in his use of the name was only thinking of the three Tsin states of which I have spoken in a previous note, perhaps only of that from the capital of which he had himself set out . This sentence altogether is dificult to construe, and Mr Watters in the China Review, was the first to disentangle more than one knot in it I am obliged to adopt the reading of the in the Chinese editions instead of the TT in the Corean text. It seems clear that only one person is spoken of as assisting the travellers, and his name as appears a few sentences farther on was Foo hung sun The TT, which immediately follows the surname Foo (**), must be taken as the name of his office corresponding as the TT shows, to that of le maitre d'hôtellerie in a Roman Catholic abbey I was once indebted myself to the kind help of such an officer at a monastery in Canton province The Buddhistic name for him is uddes:ka=Overseer The hung sun that follows his surname indicates that he was descended from some feudal lord in the old times of the Chow dynasty We know indeed of no ruling house which had the surname of Foo but its adoption by the grandson of a ruler can be satis factonly accounted for, and his posterty continued to call themselves hung sun, duke or lord s grandson, and so retain the memory of the rank of their ancestor • Whom they had left behind them at T'un hwang • The country of the Ouighurs, the district around the modern Tufan or Tangut ·16 THE TRAVELS OF FA-HIEN which they cncountered in crossing the streams and on their route, and the sufferings which they endured, were unparalleled in human experi ence, but in the course of 1 month and five days they succeeded in reaching Yu teen CHAPTER III HOTEN PROCESSIONS OF IMAGES THE KINCS NEW MONASTERY YU TEEN is a pleasant and prosperous kingdom, with a numerous and flounishing population The inhabitants all profess our Law, and join together in its religious music for their enjoyment The monks amount to several myriads, most of whom are students of the maha yana They all receive their food from the common store Throughout the · Yu teen is better known as Khoten Dr P Smith gives (p 11) the fol lowing description of it - A large district on the south west of the desert of Gobi, embracing all the country south of Oksu and Yarkand along the northern base of the Kwun lun mountains for more than 300 miles from east to west The town of the same name now called Ilchf, is in an extensive plain on the Khoten river, in lat 37° N, and lon 80° 35 E After the Tungánı insurrection against Chinese rule in 1862 the Mufti Haji Habeeboolla was made govemor of Khoten and held the office till he was murdered by Yakoob Beg who became for a time the conqueror of all Chinese Turkestan Khoten produces fine linen and cotton stuffs jade ornaments, copper grain, and fruits The name in Sanskrit is Kustana (E Hp 60) This fondness for music among the hhoteners is mentioned by Hsuan Ch wang and others. • Mahayana , see note i on p 14 It 18 a later form of the Buddhist doctrine the second phase of its development corresponding to the state of a Bodhisattva, who being able transport himself and all mankind to nirvana, may be compared to a huge vehicle See Davids on the hey note of the Great Vehicle Hibbert Lectures p 254 • Fi hien supplies sufficient information of how the common store or funds of the monasteries were provided, farther on in chapters in and XIX as well as in other passages. As the point is important, I will give here from Davids fifth Ilibbert Lecture (178) some of the words of the dying Buddha, taken from The Book of the Great Decease as illustrating the statement in this text — So ·MONASTERIES OF XHOTEN 17 country the houses of the people stand apart like (separate) stars, and each family has a small tope reared in front of its door The smallest of these may be twenty cubits high, or rather more? They make (in the monasteries) rooms for monks from all quarters, the use of which 13 given to travelling monks who may arrive, and who are provided with whatever else they require The lord of the country lodged Få hien and the others comfortably, and supplied their wants in a monasterys called Gomatı, of the mahåyåna school Attached to it there are three thousand monks, who long as the brethren shall persevere in kindness of action speech and thought among the saints, both in public and private so long as they shall divide without partialty and share in common with the upright and holy all such things as they receive in accordance with the just provisions of the order down even to the mere contents of a begging bowl so long may the brethren be expected not to decline but to prosper * The Chinese bat ah, in Cantonese t ap) as used by Få hien is no doubt, a phonetisation of the Sanskrit ståpa or Pål thapa, and it is well in translating to use for the structures described by him the name of topes-made familiar by Cunningham and other Indian antiquarians In the thirteenth chapter there is an account of one built under the superintendence of Buddha himself "as a model for all topes in future They were usually in the form of bell shaped domes, and were solid surmounted by a long tapenng pinnacle formed with a series of rings varying in number But their form I suppose, was often saried just as we have in China pagodas of different shapes There are several topes now in the Indian Institute at Oxford brought from Buddha Gagå, but the largest of them is much smaller than the strallest of those of Khoten They were intended chiefly to contain relics of Buddha and famous masters of his Law, but what relics could there be in the Triratna topes of chapter xvi? * The meaning here 19 much disputed The author does not mean to say that the monks apartments were made 'square but that the monasteries were made with many guest chambers or spare rooms · The Sanskrt term for a monastery is used bere -Sangharama 'gardens of the assembly orginally denoting only the surrounding park, but afterwards transferred to the whole of the premises (E H,p 118) Gomata, the name of this monastery means nch in cors d ·18 THE TRAVELS OF FA-HIEN are called to their meals by the sound of a bell When they enter the refectory, their demeanour is marked by a reverent gravity, and they take their seats in regular order, all maintaining a perfect silence No sound is heard from their alms bowls and other utensils When any of these pure men' require food, they are not allowed to call out (to the attendants) for it, but only make signs with their hands Hwuy-king, Tâo ching, and Hwuy-tah set out in advance towards the country of K ech cha, but Få hien and the others, wishing to see the procession of images remained behind for three months There are in this country four great monasteries, not counting the smaller ones Beginning on the first day of the fourth month, they sweep and water the streets inside the city making a grand display in the lanes and byways Over the city gate they pitch a large tent, grandly adorned in all possible ways, in which the king and queen, with their ladies brilliantly arrayed “, take up their residence (for the time) The monks of the Gomatı monastery being mahaya na students, and held in greatest reverence by the king, took precedence of all the others in the procession At a distance of three or four le from the aty they made a four wheeled image car, more than thirty cubits high, which looked like the great hall (of a monastery) noving along The seven precious substances were grandly displayed about it, with silken streamers and Giles 'A denomination for the monks as vimala, undefiled' or 'pure makes it the menials that attend on the monks' but I have not met with it in that application hech ch & has not been clearly identified Rémusat made it Cashmere, Klaproth Iskardu Beal makes it hartchou and Eitel Khas a "an ancient tribe on the Paropamısus, the hasio of Ptolemy I think it was Ladak or some well known place in it Hwuy tah unless that name be an alias appears here for the first ume * Instead of four the Chinese copies of the text bayc fourteen, but the Corean reading is probably more correct • There may have been as Giles says, 'maids of honour but the character "The Sapta ratna, gold, silver lapis lazul rock crystal rubies diamonds does not s27 30 ·When the image PROCESSIONS OF IMAGES 19 Canopies hanging all around The (chief) image stood in the middle of the car, with two Bodhisattvas ? in attendance on it, while devas' were made to follow in waiting, all brilliantly carved in gold and silver, and hanging in the air When the car) was a hundred paces from the gate the king put off his crown of state, changed his dress for a fresh suit, and with bare feet, carrying in his hands flowers and incense, and with two rows of attending followers went out at the gate to meet the image, and, with his head and face (bowed to the ground) he did homage at its feet, and then scattered the flowers and burnt the incense was entering the gate, the queen and the brilliant ladies with her in the gallery above scattered far and wide all kinds of flowers, which floated about and fell promiscuously to the ground in this way everything was done to promote the dignity of the occasion The carriages of the monasteries were all different, and each one had its own day for the procession (The ceremony) began on the first day of the fourth month, and ended on the fourteenth after which the king and queen returned to the palace Seven or eight le to the west of the city there is what is called the Kings New monastery, the building of which took eighty years and extended over three reigns It may be 250 cubits in height, rich in elegant or emeralds, and agate See Sacred Books of the East (Davids' Buddhist Suttas) yol x, P 349 • No doubt that of Šákyamuni himself A Bodhisattva is one whose essence has become intelligence a Being who will in some future birth as a man (not necessarily or usually the next) attain to Buddhabood. The name does not vclude those Buddhas who have not yet attained to parinirvana The symbol of the state is an elephant fording a nver Popularly its abbreviated form P Q sê is used in China for any idol or image, here the name has its proper signification. * all the thien, or simply the thien taken as plural But in Chinese the character called thien (F) denotes heaven or Heaven, and is interchanged with Ty and Shang Ti, meaning God With the Buddhists it denotes the devas or Brahmanıc gods or all the inhabitants of the siz devalokas The usage shows the antagonism between Buddhism and Brahmanism and still more that between it and Confuciarusm d 2 .

·20 THE TRAVELS OF FA NIEN carving and inlaid work, coi cred aborc with gold and silver, and finished throughout with a combination of all the precious substances Behind the tope there has been built a llall of Buddha , of the utmost magni ficence and beauty, the bearms, pillars, vcnctiined doors, and windows being all overlaid sath gold lcil Besides this the apartments for the monks arc imposingly and clegantly decorated, beyond the power of words to express. Of whatever things of highest value and preciousness the kings in the six countries on the cast of the (Ts ung) range of mountains are possessed, they contnbute the grcator portion (to this monastery), using but a small portion of them themselvess · Giles and Williams call this the oralory of Buddha. But 'oratory gives the idea of a small apartment, whereas the name here leads the mind to think of a large 'hall I once accompanied the monks of a large monastery from their reſectory to the Hall of Buddha, which was a lolly and spacious apartment splendidly fitted up • The Tsung, or 'Onion' range, called also the Belurtagh mountains, in cluding the Karakorum, and forming together the connecting links between the more northern Teen shan and the hwun lun mountains on the north of Thibet. It would be difficult to name the six countries which Få hien had in mind • This seems to be the meaning here My first impression of it was that the author meant to say that the contributions which they received were spent by the monks mainly on the buildings and only to a small extent for themselves, and I still hesitate between that view and the one in the version There occurs here the binomial phrase kung yang (I 1) which is one of the most common throughout the narrative and is used not only of sup port in the way of substantial contributions given to monks monasteries, and Buddhis but generally of all Buddhistic worship if I may use that term in the connexion Let me here quote two or three sentences from Davids Manual (PP 168-170) - The members of the order are secured from want There is no place in the Buddhist scheme for churches the offering of flowers before the sacred tree or image of the Buddha takes the place of worship Buddhism does not acknowledge the eficacy of prayers, and in the army countries where Buddhists live the occasional reading of the law or preaching of the word in public can take place best in the open aur by moonlight under a simple roof of trees or palms There are five pnncipal kinds of meditation which in Buddhism takes the place of prayer ·TO REEH CH Å 21 CHAPTER IV THROUGH THE TS UNG OR 'ONION' MOUNTAINS TO K EEH-CHA, PROBABLY SKARDO, OR SOME CITY MORE TO THE EAST IN LADAK WHEN the processions of images in the fourth month were over, Sång shảo, by himself alone, followed a Tartar who was an earnest follower of the Law!, and proceeded towards Kophene? Få hien and the others went forward to the kingdom of Tsze-hoh, which it took them twenty five days to reach. Its king was a strenuous follower of our Law, and had (around him) more than a thousand monks mostly students of the mahayana. Here (the travellers) abode fifteen days, and then went south for four days, when they found themselves among the Ts ung ling mountains, and reached the country of Yu hwuy, where they * This Tartar is called a "a man of the Tao or faith of Buddha. It occurs several times in the sequel, and denotes the man who is not a Buddhist outwardly only but inwardly as well, whose farth is always making itself manifest in his ways. The name may be used of followers of other systems of faith besides Buddhism See the account of the kingdom of hophene in the 96th Book of the first Han Records p 78 where its capital is said to be 12 200 le from Chang gan It was the whole or part of the present Cabulistan. The name of Cophene 18 connected with the river Kophes supposed to be the same as the present Cabul river which falls into the Indus from the west, at Attock, after passing Peshåwur The city of Cabul the capital of Afghanistan may be the Kophene of the text but , we do not know that Sáng shao and his gude got so far west The text only says that they set out from Khoten towards it' * Tsze hob has not been identified. Beal thinks it was Yarkand, which however was north west from Khoten Watters ( China Review P 135) rather approves the suggestion of 'Tashkurgan in Surikul' for it As it took Fa bien twenty five days to reach it, it must have been at least 150 miles from Khoten. • The king is descnbed here by a Buddhistic phrase denoting the possession of viryabala, 'the power of energy, persevering exerton-one of the five moral powers (E. H., P 170) · Nor has Yu heuy been clearly identified. Evideatly it was directly south from ·THE TRAIELS OF FINIEN halted and hept their retrcat! When this was over, they went on among the hills' for twenty five days and go to hcch-cha', there rejoining llwuy Ling and his two companions CHAPTER V GREAT QUINQUENNIAL ASSEMBLY OF MOVES RELICS OF BUDDIIA PRODUCTIONS OF THE COUNTRY It happened that the hing of the country was then holdiog the paficha parishad, that is in Chinese, the great quinquennial assembly When this is to be held, the king requests the presence of the Gramans from all quarters (of his kingdom) They comc (as tl) in clouds, and when they are all assembled their place of session is grandly decorated Sulken streamers and canopies are hung out in it, and water Idlies in gold and silver are made and fixed up behind the places where the chief of them) are to sit When clean mats have been spread, and they are all seated, the king and his ministers present their offerings according to rulc and law (The assembly takes place), in the first second, or third month, for the most part in the spring Tsze hoh and among the Onion mountains. Watters hazards the conjecture that it was the Aktasch of our present maps " This was the retreat already twice mentioned as kept by the pilgrims in the summer the different phraseology 'quiet rest, without any mention of the season indicating their approach to India, E H P 168 Two of not three, wears bad clapsed since they left Chang gan Are we now with them in 403? * This is the Corcan reading (14) much preferable to the Il of the Chinese editions . See p 18 note 2 Watters approves of Klaproths determination of Kech chå to be Iskardu or Skardo There are difficulties in connexion with the view but it has the advantage to my mind very great, of bnnging the pilgrimas across the Indus. The passage might be accomplished with ease at this point of the rivers course and therefore is not particularly mentioned. • Who had preceded them from Khoten p 18 . See Ertel p 89 He describes the assembly as an ecclesiastical conference first instituted by king Aloka for general confession of sins and inculcation of morality ·GREAT QUINQUENNIAL ASSEMBLY OF MONAS 23 After the king has held the assembly he further exhorts the ministers to make other and special offerings The doing of this extends over one, two, three five, or even seven days, and when all is finished, he tahes his own riding horse, saddles, bridles, and waits on him himself, while he makes the noblest and most important minister of the kingdom mount him. Then, taking fine white woollen cloth all sorts of precious things, and articles which the Sramans require, he distributes them among them, uttering vows at the same time along with all his ministers, and when this distribution has taken place he again redeems (whatever he wishes) from the monks 2 The country, being among the hills and cold, does not produce the other cereals, and only the wheat gets ripe After the monks have received their annual (portion of this), the momings suddenly show the hoar frost, and on this account the king always begs the monks to make the wheat ripen before they receive their portion There is in the country a spittoon which belonged to Buddha, made of stone and in colour like his alms bowl There is also a tooth of Buddha, for which the people have reared a tope, connected with which there are more than a thousand monks and their disciples “, all students of the hinayana To the east of these hills the dress of the common people is of coarse materials, as in our country of Tsin, but here also there were among them the differences of fine woollen cloth and of serge or haircloth The tules observed by the Gramans are remarkable and too numerous to be mentioned in detail The country is in the midst of the Onion range 1 The text of this sentence is perplexing, and all translators, including myself have been puzzled by it. • See what we are told of king Atoka s grant of all the Jambudvipa to the monks in chapter XXVIl. There are several other instances of similar gifts in the Mahävansa · Watters calls attention to this as showng that the monks of keeh-ch & had the credit of possessing weather controlling powers • The text bere bas l , tot 10 alone I often found in monasteries boys and lads who looked up to certain of the monks as theu preceptors Compare what 13 said in chapter u of the dress of the people of Shen shen ·24 THE TRAVELS OF FA-HIEN As you go forward from these mountains, the plants, trees and fruits are all different from those of the land of Han, excepting only the bamboo, pomegranate', and sugar cane CHAPTER VI ON TOWARDS NORTH INDIA DARADA IMAGE OF MAITREYA BODHISATTVA FROY this (the travellers) went westwards towards North India and after being on the way for a month they succeeded in getting across and through the range of the Onion mountains The snow rests on them both winter and summer There are also among them venomous dragons, which, when provoked, spit forth poisonous winds and cause showers of snow and storms of sand and gravel Not one in ten thousand of those who encounter these dangers escapes with his life The people of the country call the range by the name of The Snow mountains.' When (the travellers) had got through them they were in North India, and immediately on entering its borders, found themselves in a small kingdom called To-leih”, where also there were many monks, all students of the hinayana \In this kingdom there was formerly an Arhan, who by his supernatural Giles thinks the fruit here was the guava because the ordinary name for pomegranate :s preceded by gan ), but the pomegranate was called at first Gan Shih lâu as having been introduced into China from Gan seik by Chang Keen who is referred to in chapter vil · Estel and others identify this with Darada the country of the ancient Dardae the region near Dardus lat. 30° 11 N lon 73 54 E. See E H P 30 I am myself in more than doubt on the point. Cunningham ( Ancient Geography of India P 83) says Darel is a valley on the right or western bank of the Indus now occupied by Dardus or Dards from whom it received Its name But as I read our narratne Få bien is here on the eastern bank of the Indus and only crosses to the western bank as described in the next chapter . Lo han arhat Arahat are all designations of the perfected ársz, the disciple who has passed the diferent stages of the noble Path or eightfold ·THE FIGURE OF MAITREYA 25 power took a clever artificer up to the Tushitaheaven, to see the height, complexion and appearance of Maitreya Bodhisattva, and then return and make an image of him in wood First and last, this was done three times and then the image was completed, eighty cubits in height, and eight cubits at the base from knee to knee of the crossed legs On fast days it emits an effulgent light The kings of the (surrounding) countries vie with one another in presenting offerings to it Here it 18-to be seen now as of old excellent way, who has conquered all passions, and is not to be reborn again Arhatship implies possession of certain supernatural powers and 18 not to be succeeded by Buddhashup but implies the fact of the saint having already attained nirvana. Popularly, the Chinese designate by this name the wider circle of Buddhas disciples as well as the smaller ones of 500 and 18 No temple in Canton is better worth a visit than that of the 500 Lo-han 1 Riddhi-sakshatkriya "the power of supernatural footsteps, ='a body Alexible at pleasure, or unlimited power over the body E H, p 104 * Tushita is the fourth Devaloka, where all Bodhisattvas are reborn before finally appearing on earth as Buddha Life lasts in Tushata 4000 years, but twenty four hours there are equal to 400 years on earth. E. H, p 152 Maitreya (Spence Hardy Maitri) often styled Ajita, 'the Invacible, was a Bodhisattva the principal one indeed of Bakyamuni s retinue, but is not counted among the ordinary (historical) disciples nor is anything told of his antecedents. It was in the Tushita heaven that Śakyamun met him and appointed him as bus successor to appear as Baddha after the lapse of 6000 years Maitreya is therefore the expected Messiah of the Buddhists residing at present in Tushita, and, according to the account of him in Ertel (H., P 70) 'already controlling the propagation of the Buddhistic faith The name means "gentleness or kindness, and this will be the character of his dispensation. * The combination of 4 in the text of this concluding sentence and so frequently occurning throughout the narrative has occasioned no little dispute among previous translators In the impenal thesaurus of phraseology (Pa văn Yun foo) under , an example of it is given from Chwang tsze, and a note subjoned that A13 equivalent to the Au 'ancienty and nop ·THE TRAVELS OF FÅ HIEN CHAPTER VII CROSSING OF THE INDUS WHEN BUDDHISM FIRST CROSSED THE KIVER FOR THE EAST The travellers went on to the south-west for fifteen days (at the foot of the mountains, and) following the course of thesr range The way was difficult and rugged, (running along) a bank exceedingly precipitous, which rose up there, a hill like wall of soch, 10,000 cubits from the base. When one approached the edge of it his eyes became unsteady, and if he wished to go forward sn the same direction, there was no place on which he could place his foot, and beneath were the waters of the river called the Indug? In former times men had chiselled paths along the rocks, and distrbuted ladders on the face of them, to the number altogether of 700, at the bottom of which there was a suspension bridge of ropes by which the river was crossed, its banks being there eighty paces apart* The (place and arrangementsare ta be found in the Records of the Nine Interpreters, The Sindhu We sat in a forroer note (+ p 14) that the carliest name in China for India was Shin tuh So, here, the nxer ladus is called by name approaching that in sound * Both Beal and Watters quote from Cunningham (Ladak, PP 88, B9) the following description of the course of the Indus in these parts a striking accordance with our authors account - From Skardo to Rongdo and from Rongdo to Makpou s shang rong for upwards of 100 mil s the Indus sweeps sullen and dark through a mighty gorge the mountains which for wild sublimity is perhaps unequalled Rongdo means the country of defiles Between these points the ladus raves from side to side of the gloomy chasm foaming and chafing with ungovernable fury yet even in these toaccessible places has daring and sagerous mass triumphed over opposing nature The yawning abyss is spanned by frad rope bridges and the narrow ledges of rocks are connected by ladders to form a giddy pathway overhanging the seething caldron belowy "The Haganese edition has a different reading bere from the Chinese coples --on which Rémusat (with true critical astract) conjectured should take the place of the more dificult text with which alone be was acquunted. The Nine Interpreters' would be a general Dame for the oticul interpreters ·IVHEN BUDDHISM CROSSED THE INDUS 27 but neither Chang K cen! nor Kan Ying had reached the spot. The monks' asked Få hien if it could be known when the Law of Buddha first went to the east. He replied, 'When I asked the people of those countries about it, they all said that it had been handed down by their fathers from of old that, after the setting up of the image of Maitreya Bodhisattva, there were Sramans of India who crossed this river, carrying with them Sotras and Books of Discipline Now the image was set up rather more than 300 years after the nirvana* of Buddha, which may be referred to the reign of king Ping of the Chow dynasty According attached to the invading armies of Han in their attempts to penetrate and subdue the regions of the west. The phrase occurs in the memoir of Chang Keen referred to in the next note * Chang Keen, a minister of the emperor Woo of Han (B.C 140-87) 15 celebrated as the first Chinese who 'pierced the vord, and penetrated to the regions of the west corresponding very much to the present Turkestan. Through him by B C 115, a regular intercourse was established between China and the thuty sıx kingdoms or states of that quarter - see Mayers Chinese Reader's Manual, p 5 The memoir of Chang Keen translated by Mr Wylie from the Books of the first Han dynasty, appears in the Journal of the Anthropological Insttute, referred to already (note 3 p 12) · Less 18 known of Kan Ying than of Chang heen Being sent in A.D 88 by his patron Pan Chảo on an embassy to the Roman empire, he only got as far as the Caspian sea and returned to China He extended, however, the knowledge of his countrymen with regard to the western regions, see the memor of Pan Châo in the Books of the second Han and Mayers Manual, pp 167, 168 • Where and when? Probably at his first resting place after crossing the Indus. * This may refer to Śakyamuni s becoming Buddha on attaining to nirvana, or more probably to his pari-hirvåra and death "As kwyg Pung's reign lasted from B C 750 to 719 this would place the death of Buddha in the eleventh century BC, whereas recent inquirets place it between B.C 480 and 470 a year or two, or a few years after that of Confucius, so that the two great Masters of the east were really contemporaries But f Rhys Dands be correct, as I think he is a fixing the date of Buddba s death ·THE TRAVELS OF F4 HIEN to this account we may say that the diffusion of our great doctrines (in thc cast) began from (the setting up of) this image If it had not been through that Maitreya', the great spiritual master (who is to be) the successor of the Sahya, who could have caused the "Three Precious Ones' to be proclaimed so far, and the people of those border lands to know our Law? We know of a truth that the opening of (the way for such) a mysterious propagation is not the work of man, and so the dream of the emperor Ming of Han' had its proper cause' CHAPTER VIII WOO CHANG, OR UDYANA MONASTERIE AND THEIR WAYS TRACES OF BUDDHA AFTER crossing the river, (the travellers) immediately came to the kingdom of Woo chang', which is indeed (a part) of North India The people all use the language of Central India, Central India being what we should call the Middle Kingdom The food and clothes of the common people are the same as in that Central Kingdom The Law of Buddha is very (flourishing in Woo chang) They call the places where the monks stay for a time) or reside permanently Sangharamas and of these there are in all 500 the monks being all students of the within a few years of 412 BC (see Manual p 213) not to speak of Westergaard s still lower date then the Buddha was very considerably the junior of Confucius * This confirms the words of Eitel (note 3 p 23) that Maitreya is already controlling the propagation of the Taith • The Chinese characters for this simply mean the great scholar or officer but see Eitel s Handbook, P 99 on the term purusha • The precious Buddha the precious Law and 'the precious Monkhood Buddha Dharma and Sangha the whole being equivalent to Buddhism • Få hien thus endorses the view that Buddhism was introduced into China in this reign AD 58-75 The emperor had his dream in A D 61 Udyana meaning the Park just north of the Punjib the country along the Subhavastu now called the Swat, noted for its forests flowers and fruits (F H P 153) • See note 3 P17 ·1700 CHANG 29 hinayana When stranger bhikshust arrive at one of them, their wants are supplied for three days, after which they are told to find a resting place for themselves There is a tradition that when Buddha came to North India, he came at once to this country, and that here he left a print of his foot, which is long or short according to the ideas of the behoider (on the subject) It exists, and the same thing is true about it, at the present day Here also are still to be seen the rock on which he dried his clothes, and the place where he converted the wicked dragon: The rock is fourteen cubits high, and more than twenty broad, with one side of it smooth Hwuy king Hwuy-tah and Tào ching went on ahead towards (the place of) Buddha s shadow in the country of Nagara, but Få hien and the others remained in Woo chang and kept the summer retreat* That ver, they descended south, and arrived in the country Soo ho to s - Blikshu is the name for a monk as 'living by alms, a mendicant All bhikshus call themselves Śramans Sometimes the two names are used together by our author Någa is the Sansknt name for the Chinese lung or dragon often meaning a snake especially the boa Chinese Buddhists says Eitel p 79 when speaking of nagas as boa spirits always represent them as enemies of mankınd but when viewing them as deities of rivers, lakes or oceans they descnbe them as piously inclined The dragon however is in China the symbol of the Sovereign and Sage a use of it unknown in Buddhism according to which all nagas need to be converted in order to obtain a higher phase of being The use of the character too (JE) as here in the sense of to convert is entirely Buddhistic The six paramitâs are the six virtues which carry men across (E) the great sea of life and death as the sphere of transmigration to nirvana With regard to the particular conversion here Estel 11) says the Naga s name was Apatala the guardian deity of the Subhavastu nver and that he was converted by Sakyamuni shortly before the death of the latter In Chinese Na keeh, an ancient kingdom and city on the southern bank of the Cabul nyer about thirty miles west of Jellalabad • We would seem now to be in 403 "Soo-ho to bas not been clearly identified. Beal says that later Buddhist whters include it in Udyåna It must have been between the Indus and the Swat. I suppose it was what we now call Swastene ·34 THE TRAVELS OF FA HIEN Śthra, Ruler of Devas, wishing to excite the sdca sa his mind assumed the appearance of a little herd boy, and was making a tope night in the way for the ling), who asked what sort of a thing he was making The boy said, 'I am making a tope for Buddha. The king said, 'Very good, and immediately, night over the boy's tope, he (proceeded to) rear another, which was more than four hundred cubits high, and adorned with layers of all the precious substances of all the topes and temples which the travellers) $216 in their journeyings, there was not one comparable to this in solemn beauty and majestic grandeur There 13 a current saying that this is the finest tope in Jambudvipa' When the king's tope 123 completed, the little tope (of the boy) came out from ts side on the south, rather more than three cubits in height Buddha's alms bowi 15 in this country Formerly, a king of Yueh she raised a large force and invaded this country, wishing to carry the bowl away Having subdued the kingdom, as he and his captains were sincere believers in the Law of Buddha, and wished to carry off the bowl, they proceeded to present their offerings on a great scale When they had done so to the Three Precious Ones he made a large elephant be grandly caparisoned, and placed the bowl upon it But the elephant knelt down on the ground, and was unable to go forward Again he caused a four wheeled waggon to be prepared in which the bowl was put to be conveyed away Eight clephants were then yoked to it and dragged it with their united strength, but neither were they able to 1 Jambudvipa is one of the four great contnents of the universe representing the inhabited world as fancied by the Buddhists, and so called because it re sembles in shape the leaves of the jambu tree It south of mount Meru and divided among four fabulous kings (E. H P 36) It is often used as here perhaps, merely as the Buddhist name for India • This king was perhaps Kanishka himself, Fi hien mixing up in an ipartistic way different legends about him Eitel suggests that a relic of the old name of the country may still exist in that of the Jats or lots of the present day A more common natne for it is Tukhara and he observes that the people were the Iodo-Scythians of the Greeks and the Tartars of Chinese writers who driven on by the Huns (180 B c) conquered Transoriada destroyed the Bactran kingdom (126 B c) and finally conquered the Punjab Cashmere and great part of India, ther greatest king being hanushka (E.H, P 152) ·THE BUDDHAS ALAS-BOIYL 35 go forward The king knew that the time for an association between himself and the bow I had not yet arrived', and was sad and deeply ashamed of himself Forthwith he built a tope at the place and a monastery, and left a guard to watch the bowl), making all sorts of contributions There may be there more than seven hundred monks When it is near midday, they bring out the bowl, and along with the common people", make their various offerings to it, after which they take their midday meal. In the evening, at the time of incense they bring the bowl out again It may contain rather more than two pecks and is of various colours, black predominating with the seams that show its fourfold composition distinctly marhed Its thickness is about the fifth of an inch, and it has a bright and glossy lustre When poor people throw into it a few flowers, it becomes immediately full while some very nich people, wishing to make offering of many flowers might not stop till they had thrown in hundreds, thousands and myriads of bushels, and yet would not be able to fill it 1 Watters clearly understanding the thought of the author in this sentence, renders- his destiny did not extend to a connexion with the bowl, but the term destiny suggests a controlling or directing power without The king thought that his virtue in the past was not yet sufficient to give him possession of the bowl The text is simply those in white clothes. This may mean 'the larty, or the upåsakas, but it is better to take the characters in their common Chinese acceptation, as meaning commoners men who have no rank See in Williams Dictionary under 1 I do not wonder that Rémusat should give for this—'et sen retournent après But Fa huen s use of in the sense of 'in the same way is uniform throughout the narrative • Hardy s M B P 183, says - The alms bond given by Mahâbrahma having vanished (about the time that Gotama became Buddha) each of the four guardian deities brought him an aims bowl of emerald but he did not accept them. They then brought four bowls made of stone of the colour of the mung fruit, and when cach entreated that his own bowl might be accepted Buddha caused them to appear as if formed into a single bowl appearing at the upper rim as of placed one within the other See the account more correctly given in the Buddust Burth Stonts P 110 Compare the narrative in Luke s Gospel, xxi 1-4 ·38 THE TRAVELS OF FÅ HIEN audience on the business of his government The chiefs of the Vaisyas! also make their offerings before they attend to their family affairs Every day it is so and there is no remissness in the observance of the custom When all the offerings are over, they replace the bone in the vihara where there is a vimoksha tope, of the seven precious sub stances and rather more than five cubits high sometimes open some times shut, to contain it In front of the door of the vihå ra, there are parties who every morning sell flowers and incense S, and those who wish to make offerings buy some of all kinds The kings of various countries are also constantly sending messengers with offerings The vihara stands in a square of thirty paces and though heaven should shake and earth be rent, this place would not move Going on, north from this, for a yojana (Få hren) arrived at the capital of Nagara, the place where the Bodhisattva once purchased with money five stalks of flowers, as an offering to the Dipankara Buddha In the midst of the city there is also the tope of Buddha s tooth where offerings are made in the same way as to the flat bone of his skull A yojana to the north east of the city brought him to the mouth of a valley, where there is Buddha s pewter staff, and a vihara also has "The Vargyas or bourgeois caste of Hindu society are described here as resident scholars • Sec Estels Handbook under the name vimoksha which is explained As the act of self liberation and the dwelling or state of liberty There are eight acts of liberaung one s self from all subjective and obje tave trammels and as many states of liberty (vimuktı) resulung therefrom They are eight degrees of self inanıtion and apparently eight stages on the way to nirvana The rope in the text would be emblematic in some way of the general idea of the mental progress conducting to the Buddhistic consummation of existence This incense would be in long sticks small and large such as are sold to-day throughout China as you enter the temples The üluminaung Buddha the eventy fourth predecessor of Śakyamun and who, so long before gave him the assurance that he would by-and by be Buddha. Sec Jataka Tales p. 23 • The 2 was as immedu.ely appears, of Golirsba Chandant or sandal wood from the Cors tead mountaia s species of copper brown sanda!

·BUDDHAS STAFF, ROBE AND SHADOWY 39 been built at which offerings are made The staff is made of Gośırsha Chandana, and is quite sixteen or seventeen cubits long It is contained in a wooden tube, and though a hundred or a thousand men were to try to) lift it, they could not move it Entering the mouth of the valley, and going west, he found Buddha s Sanghal', where also there is reared a vihara, and offerings are made It is a custom of the country when there is a great drought, for the people to collect in crowds, bring out the robe, pay worship to it, and make offerings, on which there is immediately a great rain from the sky South of the city, half a yojana there is a rock cavern in a great hill fronting the south west, and here it was that Buddha left his shadow Looking at it from a distance of more than ten paces you seem to see Buddha s real form, with his complexion of gold and his characteristic marks in their nicety clearly and brightly displayed The nearer you approach, however the fainter it becomes, as if it were only in your fancy When the kings from the regions all around have sent skilful artists to take a copy, none of them have been able to do so Among the people of the country there is a saying current that the thousand Buddhas' must all leave their shadows here' Rather more than four hundred paces west from the shadow, when Buddha was at the spot, he shaved off his hair and chipt his nails, and proceeded along with his disciples, to build a tope seventy or eighty wood sad to be produced most abundantly on a mountain of the fabulous continent) Ullarakuru north of mount Meru which resembles in shape the bead of a cow (E H PP 42 43) It is called a pewter staff from having on it a head and nngs of pewter See Watters, China Review, viu PP 237 228, and Williams Dictionary, under tt ? Or Sanghati the double or composite robe part of a monks attre reaching from the shoulders to the knees and fastened round the waist (E. H., P 118) * These were the marks and beauties on the person of a supreme Baddba. The risht Kali Devala saw them on the body of the infant Śakya prince to the number of 398, those on the teeth włuch had not yet come out, being visible to bus spint like eyes (M B PP 148, 149) . Probably='all Buddha..

·THE TRASELS OF A NIEN cubits high, to be a model for all future topes, and it is still existing By the side of it there is a monastery, with more than seven hundred monks in 1 At this place there are as many as a thousand topes! of Arhans and Pratycka Buddhas" CHAPTER VIV LO-E DEATII OF SUY NING IN THE LITTLE SNOW MOUNTAINS TONNA CROSSING THE INDUS TO THE EAST HAVING stay cd there till the third month of winter Fl hien and the tuo others, proceeding southwards, crossed the Little Snowy mountains On them the snow les accumulated both winter and summer Os the north (side) of the mountains, in the shade, they suddenly encountered a cold wind which made them shiver and become unable to speak Hwuy king could not go any farther A white froth came from his mouth The number may appear too great But see what is said on the side of topes in note 1, page 37 * In Singhalese Pase Buddhas called also Nidána Buddhas and Pra tycka Jidas and explained by individually intelligent completely snteligent, intelligent as regards the nidenas This, says Extel (PP 96 97), ss a degree of saintsh p unknown to primitive Buddhism depouing automats in ascetic life who attain to Buddhaship' indidually that 15, without a teacher and without being able to save others As the deal herbais ibe Pratyeka Buddha is compared with the rhinoceros khadga that lives lonely on the wilderness He is also called Nidáns Buddha, as having mastered the trele nidinas (the twelve links in the everlast ing chain of cause and effect in the whole range of existence the understanding of which solves the niddle of life, revealing the inanity of all forms of existence, and preparog the mind for purváza) He is also cotopared to a horse, which crossing a nyer almost bunes its body under the water without, however, touching the bottom of the river Thus in crossing samsára he' suppresses the errors of life and thought and the effects of habit and passion without attaining to absolute perfection Whether these Buddhas were unknown as Estel says to priate Buddhism may be doubted See Davids Hibbert Lectures p 146 * These must have been Táo ching and Hwus king . Probably the Saferd kph, and on the way to the Kohat pass ·CROSSING THE INDUS INTO THE PUNJAB and he said to Tå hen, I cannot live any longer Do you immediately go away, that we do not all die here, and with these words he dred 1 Fa hien strohed the corpse and cried out piteously, Our original plan has failed - It is fate? What can we do > He then again exerted himself and they succeeded in crossing to the south of the range and arrived in the lingdom of Lo e? where there were nearly three thousand monks students of both the mahayana and hinayana Here they stayed for the summer retreat, and when that was over, they went on to the south, and ten days journey brought them to the kingdom of Poh na“, where there are also more than three thousand monks all students of the hinayana Proceeding from this place for three days they again crossed the Indus where the country on each side was low and level CHAPTER XV BHIDA SYMPATHY OF MOVS WITH THE PILGRIMS AFTER they had crossed the river, there was a country named Pe too?, where Buddhism was very flourishing and (the monks) studied both the maha yana and hinayana When they saw their fellowdisciples from Ts in passing along they were moved with great pity and sympathy and expressed themselves thus How is it that these men 1$ a name All the texts have Hsuy Ling See note - page 36 * A very natural exclamauon but out of place and inconsistent from the lips of Fa hien The Chinese character in which he employed may be rendered nghtly by 'fate or destiny, but the fate is not unintelligent The term implies a factor or fa tor and supposes the ordination of Heaven or God A Confucian idea for the moment overcame his Buddhism * Lo-e, or Roh Afghanistan but only portion of it can be here intended • We are now therefore in 404 • No doubt the present district of Bannu in the Lieutenant Governorship of the Punjab between 32 10 and 33 15 N lat, and 70° _6 and 72°E loo See Hunter's Gazetteer of India P 393 'They had then crossed the Indus before They had done so indeed twice first from north to south at Skardo or east of it and econd as described in chap ni 'Bhuda. Eitel says The present Punjab 1.e it was a portion of that 8 ·42 THE TRAVELS OF FÅ HIEN from a border-land should have learned to become monks, and come fos the sake of our doctrines from such a distance in search of the Law of BuddhaThey supplied them with what they needed, and treated them in accordance with the rules of the Law CHAPTER XVI ON TO MATHURA OR MUTTRA CONDITION AND CUSTOUS OF CENTRAL INDIA, OF THE MONKS, VIHÂRAS, AND MONASTERIES FROM this place they travelled south east, passing by a succession of very many monasteries, with a multitude of monks, who might be counted by myriads After passing all these places, they came to a country named Ma taou lo? They still followed the course of the Poo n2mies, or the banks of which left and nght, there were twenty monasteries, which might contain three thousand monks, and (here) the Law of Buddha was still more flourishing Everyn here, from the Sandy Descrt, in all the countries of India the kings had been firm believers in that Law When they make these offerings to a community of monks they take of their royal caps, and along with their relatives and ministers supply them with food with their own hands That done, (the king) has 1 carpet spread for himself on the ground, and sits down on it in front of the chairman,--they dare not presume to sit on couches in front of the community The laws and ways, according to which the kings presented their offerings when Buddha was in the world, have been handed down to the present day All south from this is named the Middia hungdom. In it the cold and heat are finels tempered and there is nesther hoarfrost nor snow The people are numerous and happy they have not to register their households or attend to any magistrates and there rules only those who 1 To come forth from the families that is to become celibates and adopt the tonsure Muter, Ł LL 37° 30' loo 779 43 E (Ilunter), the buth filce ol kisha, whose emblem is the peacock. * This must be the Jamanı ce laman. thy # us called here the Poocx has yet to be explained • In Mali, Marma desa the Middle Courty See Danids Beddhist Dunk Sones pse 61 note acock att ·CUSTONS OF MID-INDIA 43 cultivate the royal fand have to pay (a portion of) the gain from it If they want to go, they go, if they want to stay on, they stay The king governs without decapitation or other) corporal punishments Crminals are simply fined lightly or heavily according to the circumstances (of each case) Even in cases of repeated attempts at wiched rebellion, they only have their right hands cut off The king s body-guards and attendants all have salanes Throughout the whole country the people do not kill any living creature, nor drink intoxicating liquor, nor eat onions or garlic The only exception is that of the Chandalas? That is the name for those who are held to be) wicked men and live apart from others When they enter the gate of a city or a market place, they strike a piece of wood to make themselves known, so that men know and avoid them, and do not come into contact with them In that country they do not keep pigs and fowls, and do not sell live cattle, in the markets there are no butchers' shops and no dealers in sntoxicating drink and selling commodities they use Cowries Only the Chandalas are fishermen and hunters and sell flesh meat After Buddha attained to pari-nirvana 3 the kings of the various countries and the heads of the Varsyas built vihåras for the priests, and endowed them with fields houses gardens and orchards along with the resident populations and their cattle, the grants being engrai ed on plates of metal', so that afterwards they were handed down from king to king without any one daring to annul them, and they remain even to the present time In buying as Extel (PP 145 6) says The name Chandklas is explained by 'butchers . wicked men, and those who carry the awful flag to warn off their betters - the lowest and most despised caste of India members of which however when converted were admitted esen into the ranks of the priesthood. * Cownes, not 'shells and wors one might suppose but cowries alone the second term entering into the name from the marks inside the edge of the shell, resembling the teeth of fishes. See note 3 page 33 Buddha s pan nirvana is equivalent to Buddha s death . See note 1, page 38 The order of the characters is different here but with the same meaning • Sec the preparation of such a deed of grant in a special case as related in chap XXXIX No doubt in Fá bien s time and long before and after it was the custom to engrare such deeds on plates of metal ·TITE TRAIEIS OF FANIEN The regular business of the monks is to perform acts of meritorious Virtue and to recite their Sotrzs und sit uript in meditation When stringer monks attic (it iny monastery) the old residents moct and reccnc tlcm cirry for them thcir clothes and alms bowl, give them water to wish their fect oil with which to anoint thicm, and the liquid food per mitted out of the regular hours! Whicn (thc stranger) has enjoyed a very bric rest they further ash the number of years that he has been a monk after which fic rcccises a slecping apartment with its appur tenances according to his regular order and escrything is done for him which the rules prescribe Whcie a community of monks resides they crect topes to Sanputtra, to 1918 maudgaly ay anat, and to Ananda", and also topes (in honour) of 1 No monk can cat solid food ercept between sunrise and noon and total abstinence from intoricating drinks is obligatory (Davids Manual p 763) Food caten at any other part of the day is called shala and forbidden but a weary traveller might recerse unscasonable refreshment, consisting as Watters has shown (Ch Res sal 282) of honey butter, treacle and sesamum oil * The expression here is somewhat perplexing but it occurs again in chap XXXVII and the meaning is clear See Watters, Ch Res tw 282 3 The rules are given at length in the Sacred Books of the East vol xx, p 72 and foll and p 279 and foll • Sariputtra (Singh Seriyue) was one of the principal disciples of Buddha, and indeed the most learned and ingenious of them all so that he obtained the title of knowledge and wisdom He is also called Buddha s 'right hand attendant His name is derived from that of his mother Sanka, the wife of Tishya a native of Nalanda In Spence Hardy he often appears under the name of Upatissa (Upa Lishya) derived from his father Several Sastras are ascribed to him and indeed the followers of the Abbidharma look on him as their founder He died before Śakyamuni but is to reappear as a future Buddha Eitel pp I 3 124 • Diugulan the Singhalese name of this disciple is more pronounceable He also was one of the principal disciples called Buddhas left hand attendant was distinguished for his power of vision and his magic powers The name in the text is derived from the former attribute and it was by the latter that he took up an artist to Tushita to get a view of Sakyamuni and so make a statue of him (Compare the similar story in chap 5.) He sent to hell and released his mother He also died before Sakyamuni, and is to reappear as Buddha Estel p 65 See note ? page 33 He ·ITAIS OF THE MONRISH COMMUNITIES 45 the Abhidharma?, the Vinayal and the Satras A month after the (annual season of) rest, the families which are looking out for blessing stimulate one another to make offerings to the monks and send round to them the liquid food which may be taken out of the ordinary hours All the monks come together in a great assembly and preach the Law), after which offerings are presented at the tope of Sanputtra with all kinds of flowers and incense All through the night lamps are kept burning and skilful musicians are employed to perform When Sarıputtra was a great Brahman, he went to Buddha and begged (to be permitted) to quit his family (and become a monk) The great Mugalan and the great Kaśyapas also did the same The bhihshunis for the most part make their offerings at the tope of Ånanda, because it was he who requested the World honoured ore to allow females to qust thess families and become susis) The Śrimaneras? mostly * The different parts of the tripitaka. See note 2 page to * A passage rather difficult to construe The families would be those more devout than their neighbours One rarely hears this preaching in China. It struck me most as I once heard it at Osaka in Japan There was a pulpit in a large hall of the temple and the audience sat around on the matted foor One priest took the pulpit after another, and the bearers nodded their heads occasionally and indicated their sympathy with a sentiment now and then by an audible 'hm which reminded me of Carlyles description meetings of The Ironsides of Cromwell This last statemen is wanting in the Chinese editions. • There was a hasyapa Buddha, antenor to Śakyamuni But this Mahakaśyapa was a Brahman of Magadha who was converted by Buddha and became one of his disciples. He took the lead after Sakyamunis death, contoked and directed the first synod, from wbuck his title of Arya-sthavira us derived As the first compiler of the Canon he is considered the fountain of Chinese orthodoxy and counted as the first patharch. He also is to be reborn as a Buddha. Extel, p 64 . Tbe bhikshunis are the ſerrale monks of Cans subject to the same rules as the bhikshus, and also to special ordinances of restraint See Hardy's E M chap 1 See also Sacred Books of the East, sol xx P 321 1 The Sramoners are the -.

·THE TRAIELS OF FA HIEN malc their offerings to Rahula The professors of the Abhidharma* male their offerings to it, those of the Vinaya' to it Every year there 13 onc such offering and each class has its own day for it Students of the maha, ana prescat offerings to the Frajña paramita', co Mañjußri", and to Kwan she jin. When the monks have done receiving their obsenc the Shikshipada, or ten comrandments Fi hien was himselt one of them from his childhood Having heard the Trisharana or threefold formula of Rclugem. I uke refuge in Buddha, the Law, the Church - the novice undertakes to observe the ten precepts that forbidma(1) destroying ble, (a) stealing, (3) impurity, (*) Iying, (5) intoxicating drinks, (6) eaung after midday. (7) dancing snging, music and stage plays (8) garlands scents, unguents, and ornaments, (9) high or broad couches (ra) receiving gold or Bilver Davids Manual p 100 Hardy's E.M pp 23 24 The eldest son of Sikyamuns by Yasodhar Converted to Buddhism he followed his father as an attendant, and after Buddha s dearn became the foundes of a philosophical realistic school (vaibhashika) He is now revered as the paron saint of all nonces, and is to be reborn as the eldest son of every future Buddha. Estel p vor His mother also 13 to be reborn as Buddha Note , page 45 There are six (sometimes increased to ten) parabutis 'pens of passing to sirvana -Chanty, morality patience energy tranque contemplatson wisdom (praska), made up to ten by use of the proper means science pious VOWS, and force of purpose But it is only prajad which carries men across the samsåra to the shores of nirvana * According to Exel (pp 71 72) A famous Bodhisattva now specially worshipped in Shan se whose antecedents are a hopele s jumble of history and fable Fa hien found him here worshipped by followers of the mahiyana school but Hscan chwang connects his worship with tha yogachara os tantra magic school The mahayana school regard him as the apotheosia of perfect #isdom His most common titles are Mahamals Great wisdom and Kumara raja king of teaching, vth a thousand art and a hundred alms bawls' Kwan she yin and the dogtaas about him or her are as great a mystery as Nanjušrł The Chinese name is a mistranslation of the Sansknt name Avalo kitesvara On looking Sovereign, or even On looking Self-Exister and means Regarding or Looking on the sounds of th- world, = Hearer of Prayer Onginally, and sali jo Thibet Avalokiteſvara had only male attnbutes Eitel 90 ·SANKĀŚY 1 47 annual tribute (from the harvests)', the Heads of the Vaišyas and all the Brahmans bring clothes and such other articles as the monks require for use and distribute among them The monks, having received them also proceed to give portions to one another From the nirvana of Buddha' the forms of ceremony, laws and rules, practised by the sacred communities, have been handed down from one generation to another without interruption From the place where (the travellers) crossed the Indus to South India, and on to the Southern Sea, a distance of forty or fifty thousand le, all is level plain There are no large hills with streams (among them), there are simply the waters of the rivers. CHAPTER XVII SANKASYA BUDDHA S ASCENT TO AND DESCENT FROM THE TRAYASTRIMSAS HEAVEN, AND OTHER LEGENDS FROM this they proceeded south east for eighteen yojanas, and found themselves in a kingdom called Sankaśya', at the placewhere Buddha came but in China and Japan (Kwannon), this deity (such popularly she is) is represented as a woman, kwan yın, the greatly gentle with a thousand arms and a thousand eyes, and has her principal seat in the island of Poo too on the China coast, which is a regular place of pulgrimage To the worsbippers of whom Få hien speaks kwan she yin would only be Avalokite vara How he was con verted into the goddess of mercy and her worship took the place which it now has in China is a difficult inquiry which would take much time and space and not be brought after all so far as I see, to a satisfactory conclusion See Eutels Handbook, PP 18-20 and his Three Lectures on Buddhism (third edition) PP 124-131 I was talking on the subject once with an intelligent Chinese gentleman when he remarked, 'Have you not much the same thing in Europe in the worship of Mary? · Compare what is said in chap · This nirvana of Buddha must be--not his death, but his attaining to Buddhaship • The name is still remaining in Samkassan a village forty five miles north Test of Canougt lat. 27° 3' N, lon 79 50 L ·18 THE TRIELS OF FA MIFN doun after ascending to the Triy astrımſas heilen', and there preaching for three months his L7u for the benefit of his mother* Buddha had gone up to thug liczcn by luis supernatural power', without letting his disciples hnou but scien days before the complction (of the three months) he lard asidc his invisibility, and Anuruddha', with his licas cnly cyes saw the World honourcd orc ind immediately sad to the honoured one, the greit dlugilan Do you go and silute the World honoured one Mugalan forthuth went and with licid and face did homage at (Buddha's) feet Thcy then saluted and questioned cach other and when this was over, Buddhr said to Mlugalan 'Seven days after this I will go down to Jambu dvipa 'and thercupon Mugalan returned At this time the great kings of cight countries with their ministers and people not having scen Buddha for a long time were all thirstıly looking up for him and had collected in clouds in this hingdom to sait for the World honoured one • The heaven of Indra or śakya meaning the heaven of thirty three classes a name which has been explained both historically and mythologically The description of it, says Eitel p 148 talles in all respects with the Svarga of Brahmanic mythology It is situated between the four peaks of the Meru and consists of thirty (wo cities of devas eight on each of the four corners of the mountain Indra s capital of Bellevue is in the centre There he is enthroned with a thousand heads and a thousand eyes and four arms grasping the vaira with his wife and 119 000 concubines There he recerves the monthly reports of the four Maharajas concerning the progress of good and evil in the world &c &c * Buddha s mother Maya and Mahámåyå the mater immaculata of the Buddhists died seven days after his birth Eitel says Reborn in Tushita she was visited there by her son and converted The Tushita heaven was a more Heely place to find her in than the Trayastrımsas but was the former a part of the latter? Hardy gives a long account of Buddha s visit to the Trayastrimas (M B pp 298–302) which he calls Tawutis& and speaks of his mother (Mátru) in it who had now become a deva by the changing of her ses Compare the account of the Arhat s conveyance of the artist to the Tushita heaven in chap v The first expression here is more comprehensive • Anuruddha was a first cousin of śákyamum being the son of his uncle Amritodana He is often mentioned in the account we have of Buddha s last moments His special gift was the divyachakshus or heavenly eye the first of the six abhijaks or supernatural talents the faculty of comprehending in one ·DESCENT FROM THE TRAYASTRIMSAS HEAVEN 49 see him? Then the bhikshuni Utpala? thought in her heart,"To day the kings, with their ministers and people, will all be meeting (and welcoming) Buddha I am (but) a woman, how shall I succeed in being the first to Buddha immediately, by his spirit like power changed her into the appearance of a holy Chakravarttı" king and she was the foremost of all in doing reverence to him As Buddha descended from his position aloſt in the Trayastrımsas heaven, when he was coming down, there were made to appear three fights of precious steps Buddha was on the middle flight, the steps of which were composed of the seven precious substances The king of Brahma loka- also made a flight of silver steps appear on the right side, (where he was seen) attending with a white chowry in his hand Sakras instantaneous view, or by intuition all beings in all worlds He could see says Hardy M B p 232 all things in 100 000 sakvalas as plainly as a mustard seed held in the hand Estel gives the name Utpala with the same Chinese phonetisation as in the text but not as the name of any bhikshuni The Sansknt word however, is explained by blue lotus flowers, and Hsdan chwang calls her the nun Lotus filover colour Gift # ), - the same as Hardy's Upulwan and Uppalawama Perhaps we should read here to see Buddha and then ascnbe the transfor mation to the nun herself It depends on the punctuation which view we adopt and in the structure of the passage there is nothing to indicate that the stop should be made before or after Buddha. And the one view is as reasonable or rather as unreasonable as the other . A holy king who turns the wheel, that is the military conqueror and monarch of the whole or part of a universe "The symbol' says Extel (P 347) of such a king is the chakra or wheel for when he ascends the throne a chakra falls from heaven, indicating by its material (gold silver, copper or son) the extent and character of his reign The office however, of the highest Chakra vartti who hurls his wheel among his enemies, 13 inferior to the peaceful mission of a Buddha who meekly turns the wheel of the Law and conquers every universe by his teaching' * This was Brahma, the first person of the Brahmanıcal Tnmurti, adopted by Buddhism, but placed in an inferior position, and surpassed by every Buddhist saint who attains to bodhi h ·50 THE TRAVELS OF FA HIEN Ruler of Devas!, made a flight of steps of purple gold on the left side (where he was seen) attending and holding an umbrella of the seven precious substances An innumcrable multitude of the devas? followed Buddha in his descent When he was come down, the three fights all disappeared in the ground, excepting seven steps which continued to be Visible Afterwards king Asoka wishing to know where their ends rested, sent men to dig and see They went down to the yellow springs without reaching the bottom of the steps, and from this the king received an increase to his reverence and faith, and built a vihara over the steps with a standing image sixteen cubits in height, right over the middle flight Behind the vihara he erected a stone pillar about fifty cubits high, with a lion on the top of it Let into the pillar on each of its four sides, there is an image of Buddha inside and out? shining and transparent, and pure as it were of lapis lazuli Some teachers of another doctrine once disputed with the Gramanas about the right to) this as a place of residence, and the latter were having the worst of * See note 2 P 30 * See note 3 p 19 "A common name for the earth belotv where on digging water is found • The height is given as thirty chow, the chow being the distance from the elbow to the finger tıp which is variously estimated "A note of Mr Beal says on this - General Cunningham who visited the spot (1862) found a pillar evidently of the age of Asoka with a wel-carved elephant on the top which however was minus trunk and tud He supposes this to be the pillar seen by Få hien who mistook the top of it for a lion It is possible such a mistake may have been made as in the account of one of the pıllars at Śravastı Fa hien says an ox formed the capital whilst Hsuan chwang calls it an elephant (p 19 Arch Survey) . That is in niches on the sides The pillar or column must have been square Equivalent to all through Has always been translated 'heretical teachers but I eschew the terms heresy and heretical The parties would not be Buddhists of any creed or school but Brabmans or of some other false doctrine as Fa hien deemed it. The Chinese term means outside or 'foreign, -in Páli, alia tuttbsyä = those belonging to another school ·PLACES WHERE TOPES WERE BUILT 51 man the argument, when they took an oath on both sides on the condition that, of the place did indeed belong to the Śramanas, there should be some marvellous attestation of it When these words had been spoken, the lion on the top gave a great roar, thus giving the proof, on which their opponents were frightened, bowed to the decision and withdrew Through Buddha having for three months partaken of the food of heaven, his body emitted a heavenly fragrance, unlike that of an ordinary He went immediately and bathed, and afterwards at the spot where he did so, a bathing-house was built, which is still existing At the place where the bhikshuni Utpala was the first to do reverence to Buddha, a tope has now been built At the places where Buddha, when he was in the world, cut his hair and nails?, topes are erected, and where the three Buddhas a that preceded Sakyamuni Buddha and he himself sat where they walked, and where images of their persons were ma At all these places topes were made, and are still existing At the place where Sakra, Ruler of the Devas and the king of the Brahma loka followed Buddha down (from the Trayastrımsas heaven) they have also raised a tope At this place the monks and nuns may be a thousand, who all receive 1 See above P 39 • These three predecessors of Śakyamuni were the three Buddhas of the present or Mahâbhadra halpa of which he was the fourth and Maitreya is to be the fifth and last. They were (1) Krakuchanda (Palt hakusanda) "he who readily solves all doubts, a scion of the Kasyapa famıly Human life reached in his time 40 000 years and so many persons were converted by hum (3) Kanakamunı (Pali honagamana) body radiant with the colour of pure gold, of the same family Human life reached in bis time 30 000 years and so many persons were converted by hım (3) Kasyapa (Pal Kassapa) swallower of light. Human life reached in his time 20 000 years and so many persons were converted by him See Ettel under the several names Hardy's MB PP 95-97 and Davids Buddhist Birth Stories P 51 . That is walked in meditation Such places are called Chankramana (Palı, Chankama) promenades or corndors connected with a monastery made sometimes with costly stones, for the purpose of peripatetic meditation The sitting would be not because of weariness or for rest, but for meditauon EH P 144 h 2 ·51 THE TRAVELS OF FA HIEN their food from the common stors, and pursue their studies, some of the mahayana and somc of the hinayana Where they Ire, there is a white crred dragon, sihich acts the part of danapatı' to the community of thesc monks, causing abundant harvests in the country, and the ea riching rains to come in season, without the occurrence of any calamities so that the monks enjoy their repose and ease In gratitude for its kindness, they have made for it a dragon hou-e, with a carpet for it to sit on, and appointed for it a diet of blessing, which they present for its nourishment Every day they set apart three of their number to go to its house, and cat there Whenever the summer retreat is ended the dragon straightway changes its form, and appears as a small snake with white spots at the side of its cars As soon as the monks recognise at, they fill a copper vessel with crcam, into which they put the creature, and then carry it round from the one who has the highest seat (at their tables) to him who has the lowest, when it appears as of saluting them When it has been taken round, immediately it disappears, and every year it thus comes forth once The country is very productive, and the people are prosperous, and happy beyond comparison When people of other countries come to it they are exceedingly attentive to them all and supply them with what they need Fifty yojanas north west from the monastery there is another, called The Great Heap ** Great Heap was the name of a wicked demon who was converted by Buddha and men subsequently at this place reared a vihara When it was being made over to an Arhat by pouning water on his hands", some drops fell on the ground They are still on See note 2 p 11 The character in my Corean copy is the which must be a mistake for the of the Chinese editions Otheryase, the meaning would be a small medusa The reading here seems to me a great improvement on that of the Chinese editions which means Fire Lingut Buddha, it is said converted this demony which Chinese character Beal rendered at first by in one of lus incarnations and in his revised version he has himself" The difference between Få hien s usage of # and throughout his narratise is quite marked alsays refers to the doings of Sakyamuniformerly, is often used of him and pthers in the sense of in a former age or binh * See Hardy M B 194 - As a token of the ovog over of the gardep, ·LEGENDS KANYAKUBJA 53 the spot, and however they may be brushed away and removed, they continue to be visible, and cannot be made to disappear At this place there is also a tope to Buddha where a good spirit constantly keeps all about it) swept and watered, without any labour of man being required A king of corrupt views once said, 'Since you are able to do this, I will lead a multitude of troops and reside there till the dirt and filth has increased and accumulated, and (see) whether you can cleanse it away or not.' The spirit thereupon raised a great wind which blew (the filth away) and made the place pure At this place there are a hundred small topes at which a man may keep counting a whole day without being able to know (their exact number) If he be firmly bent on knowing it, he will place a man by the side of each tope When this is done, proceeding to count the number of the men, whether they be many or few, he will not get to know (the number) There is a monastery, containing perhaps 600 or 700 monks, in which there is a place where a Pratycka Buddha ? used to take his food The nirvana ground (where he was burned after death) is as large as a carnage wheel, and while grass grows all around, on this spot there The ground also where he dried his clothes produces no grass, but the impression of them where they lay on it, continues to the present day CHAPTER XVIII KANYAKUBJA, OR CANOUGE BUDDHA S PREACHING FA-RIEN stayed at the Dragon vihara till after the summer retreat", and then, travelling to the south east for seven yojanas, he arrived at the 18 none the king poured water upon the hands of Buddha, and from this time it became one of the principal residences of the sage This rould seem to be absurd, but the wnter evidently intended to convey the idea that there was something mysterious about the number of the topes ► See note 2 P 40 . This seems to be the meaning The bodies of the monks are all burned Hardy's E. M., PP 322–324 • We are now probably, in 405 ·34 THE TRAVELS OF FÅ HIEN city of Kanyakubja', lying along the Ganges. There are two monas tenes in it, the inmates of which are students of the hinayana At a distance from the city of six or seven le, on the west, on the northern bank of the Ganges, is a place where Buddha preached the Law to his disciples It has been handed down that his subjects of discourse were such as The bitterness and vanity (of life) as impermanent and uncertain,' and that The body is as a bubblc or foam on the water' At this spot a tope was crected and still crists Having crossed the Ganges, and gone south for three yojanas, (the travellers) arrived at a village named A le', containing places where Buddha preached the Lal, where he sat, and where he walked, at all of which topes have been built. CHAPTER XIX SHA-CHE LEGEND OF BUDDHA'S DANTA KASHTHA GOING on from this to the south-east for three yojanas, they came to the great kingdom of Shi che* As you go out of the city of Sha che by the southern gate, on the east of the road (1s the place) where Buddha, after he had chewed his willow branch, stuck it in the ground, when it E HP 57 Canouge, the latitude and longitude of which have been given in a previous note The Sanskrit name means the city of humpbacked raidens,' with reference to the legend of the hundred daughters of king Brahma datta, who were made deformed by the curse of the rishi Maha mksba, whose overtures they had refused "Ganga, explained by "Blessed water, and Come from heaven to carth "This village (the Chinese editions read forest ) has hardly been clearly Identified • Shi che should probably be Shâ the making Cuộninghams identifica tion of the same with the present Saket still more likely The change of molt into mit is slight and, indeed the Khang hsı dictionary thinks the two characters should be but one and the same * This was no doubt, what was called the danta kishțba, ordental wood, mostly a bit of the ficus Indicus or banyan trec which the monk chefs every morning to cleanse his teeth and for the purpose of health generally The ·BUDDHAS DANTA RÂSHTHA ŚRÁVASTI 55 forthwith grew up seven cubits, (at which height it remained) neither increasing nor diminishing The Brahmans with their contrary doctrines 1 became angry and jealous Sometimes they cut the tree down sometimes they plucked it up and cast it to a distance but it grew again on the same spot as at first Here also is the place where the four Buddhas walked and sat, and at which a tope was built that is still existing CHAPTER XX KOŠALA AND ŚRAVASTI THE JETAVANA VIHARA AND OTHER MEMORIALS AND LEGENDS OF BUDDHA SYMPATHY OF THE MONKS WITH THE PILGRIMS GOING on from this to the south for eight yojanas (the travellers) came to the city of Śråvasti in the kingdom of Košalas in which the inhabitants were few and far between amounting in all (only) to a few more than two hundred families, the city where king Prasenajit* tuled, and the place of the old vihara of Maha prajapati', of the well and walls of Chinese nof having the banyan have used or at least Fa hien used, Yang (the general name for the Willow) instead of t. Are two classes of opponents or only one intended here, so that we should read all the unbelievers and Brahmans or heretics and Brahmans? I think the Brahmans were also the unbelievers and heretics having news and ways outside of and opposed to, Buddha s 'In Singhalese Sewet here evidently the capital of hocala. It is placed by Canningham (Archeological Survey) on the south bank of the Raptı about fifty-eight miles north of Ayodya or Oude There are still the ruins of a great town the name bemg Sahet Mahat. It was in this town or in its neighbour hood that Sakyamuni spent many years of his life after he became Buddha * There were two Indian kingdoms of this name a southern and northern This was the northern a part of the present Oudh • In Singhalese Pase nadı meaning 'leader of the victorious army' He was one of the earliest converts and chief patrons of Śakyamuni Extel calls him (P 95) one of the onginators of Buddhist idolatry, because of the statue which is mentioned in this chapter See Hardy s M B Pp 283 284 et al * Explained by 'Path of Love, and Lord of Life Prajapati was aunt and ·56 THE TRAIELS OF FA MIES (the house on the (Vaisya) head Sudatur, and where the Angulimalya' became an Arhri, and his body was (afterwards) burned on his attaining opori nirvana At all these places topes were subsequently crected, which are still cxisting in the city The Brahmins, with their contrary doctrine, becimc full of hatred and cnry in their hearts and wished to destroy them, but there came from the heascts such a storm of crashing thunder and flashing lightning that they were not able in the end to effect their purpose As you go out from the city by the south gats, and 3,300 paces from it, thc (V21$ya) head Sudatta built a vihara, faang the south, and when the door as open on cach side of it there was a stone pillar, with the figure of a wheel on the top of that on the left and the figure of an ox on the top of that on the nght Oa the left and night of the building the ponds of water clear and purc, the thickets of trees always luxuriant and the numerous floners of vanous hues, constituted a los cly scene, the whole forming what walled the Jetavana vihara When Buddha went up to the Trayastrimsas heaven and preached the Lasy for the benefit of his mother, (after he had been absent for) nurse of $akyamunt, the first komin admitted to the monkhood, and the first superor of the first Buddhistic consent. She is set to become a Buddha. i Sudatta meaning .almsgiver was the ongioal name of Anarba piodika (or Padada) a wealthy householder or any bead of Srärast famous for his liberality (Hardy, Anepidu) or his old house only the well and walls remained at the time of Fi hien s visit to śrävasti The Angulirálya were a sect or set of Siraite fanatics, who made essassi nabon a religious act. The one of them here mentioned had joined them by the force of circumstances. Being converted by Buddba be became a monk bat when it is said in the text that he got the Tao or doctrine I think that express sion imples more than his conversion and is equivalent to bus becoming 20 Arbat. His name in Pali is Angulimåla. That he did become an Athat is clear from his autobiographical poem in the Songs of the Theras * Extel (p 37) says —A voted våra ua the suburbs of Grárasts erected in a park which Anátha pandika bought of prioce Jeta, the son of Prasenajıl. Sakyamuni made thus place Þis favourite residence for many years. Most of the Otras (authentic and supposititious) date from this spot. See chapter 2411 ·IMAGE OF BUDDHA 57 ninety days Prasenajit longing to see him, caused an image of him to be carved in Goširsha Chandana wood, and put in the place where he usually sat When Buddha on his retum entered the vihara, this image immediately left its place, and came forth to meet him Buddha said to it, 'Return to your seat After I have attained to pari nirvana you will serve as a pattern to the four classes of my disciples ?,' and on this the image returned to its seat This was the very first of all the images (of Buddha), and that which men subscquently copied Buddha then removed, and dwelt in a small vihara on the south side (of the other) a different place from that containing the image, and twenty paces distant from it The Jetavana vihara was originally of seven storeys The kings and people of the countries around vied with one another in their offerings, hanging up about it silken streamers and canopies, scattering flowers, burning incense, and lighting lamps, so as to make the night as bright as the day This they did day after day without ceasing (It happened that) a rat, carrying in its mouth the wick of a lamp, set one of the streamers or canopies on fire, which caught the vihara, and the seven storeys were all consumed The kings with their officers and people, were all very sad and distressed, supposing that the sandal wood image had been burned but lol after four or five days, when the door of a small vihara on the cast was opened, there was immediately seen the original image They were all greatly rejoiced and co-operated in restoring the vihara When they had succeeded in completing two storeys, they removed the image back to its former place When Få hıen and Tao ching first arrived at the Jeta vana monastery, and thought how the World honoured one had formerly resided 1 See chapter zu Arya meaning honourable venerable 19 a title given only to those who have mastered the four spintual truths -(1) that misery 1$ a necessary conditon of all sentient existence, this is duhkha () that the accumulation of misery is caused by the passions this is samudaya (3) that the extinc ton' of passion 13 possible this is alrodha and (4) that the path leads to the extinction of passion, which is märga According to their attainment of these truths the Âryas or followers of Buddha are distinguished into four classes --Śrotápannas, Sakſıdågåmins Anigamins and Århats. E H, p 14 ·59 THE TRUTELS OK FANIEN there for twenty fisc cars, painful reflections arose in their minds Bom in a border land along with their like minded friends, they had travelled through so many kingdoms, some of those friends had returned (to their own land) and some had (died) prosing the impermanence and uncertainty of life, and to day they saw the place where Buddha had lived nos unoccupied by him They ucrc melancholy through their pain of hout, and the crowd of monks came out, and asked them from what hingdom they were como "We arc come, they replied, 'from the land of Han 'Strangc,' said the monks with a sigh that men of a border country should be able to come herc in search of our Law!' Then they said to onc another, 'Dunng all the time that we, preceptors and monks' have succeeded to one another, we have never seen men of Han, fuilowers of our system arrive here' Four le to the north west of the vihåra there is a grove called 'The Getting of Eyes Tormerly there were five hundred blind men, who lived here in order that they might be near the vihara: Buddha This is the first time that Få hiện employs the name Ho shang ( ) which is now popularly used in China for all Buddhist monks without distinction of rank or office It is the representatic of the Sansknt term Upadhyâya 'explained, says Eitel (p 155) by 'a self taught teacher or by .he who knows what is sinful and what is not sinful with the note *In India the vernacular of this term is ll (munshee [? Bonze]) in hustana and Kashgar they say Tit (hwa shay), and from the latter term are derived the Chinese synonymis (ho shay) and (ho shang) The Indian term was originally a designation for those who teach only a part of the Vedas the Vedangas Adopted by Buddhists of Central Asia it was made to signify the priests of the older ritual in distinction from the Lamas In China it has been used first as a synonym for a Biti monks engaged in popular teaching (teachers of the Law) in distinction from tim disciplin:sts and a fi contemplative philosophers (meditationists) then it was used to designate the abbots of monas But it is now popularly applied to all Buddhist monks In the text there seems to be implied some distinction between the teachers and the ho sbang --probably the Pali Âkarıya and Upagghaya, see Sacred Books of the East, vol xw Vinaya Texts PP 178, 179 * It might be added 'as depending on it in order to bring out the full meaning of the it in the text If I recollect aright the help of the police teries ·THE JETAVANA VIHÂRA 59 preached his Law to them, and they all got back their eyesight Full of joy they stuck their staves in the earth and with their heads and faces on the ground did reverence The staves immediately began to grow, and they grew to be great People made much of them and no one dared to cut them down so that they came to form a grove It was in this way that it got its name and most of the Jetavana monks after they had taken their midday meal went to the grove, and sat there in meditation. Sıx or seven le north east from the Jetavana, mother Vaisakha' built another vihara to which she invited Buddha and his monks and which is still existing To each of the great residences for the monks at the Jetavana vihåra there were two gates, one facing the east and the other facing the north The park (containing the whole) was the space of ground which the (Vaiśya) head Sudatta purchased by covering t with gold coins. The vihara was exactly in the centre Here Buddha lived for a longer time than at any other place preaching his Law and converting men At the places where he walked and sat they also (subsequently) reared topes, each having its particular name, and here was the place where Sundariº murdered a person and then falsely charged Buddha (with the crime). Outside the east gate of the Jetavana at a distance of seventy paces to the north, on the west of the road, Buddha held a discussion I am had to be called in at Hongkong in its early years, to keep the approaches to the Cathedral free from the number of beggars who squatted down there during service hoping that the hearers would come out with softened hearts and disposed to be charitable I found the popular tutelary temples in Peking and other places and the path up Mount Tau in Shan lung similarly frequented. 1 The wife of Anatha pındıka in note 1, p 56 and who became mother superior of many nunnenes See ber history in M B PP 220–227 surprised it does not end with the statement that she is to become a Buddha. * See E.H, P 136 Hsuan chwang does not give the name of this murderer see in Julien s Vie et Voyages de Hionen thsang p 125 'a heretical Brahman kned a woman and calumniated Buddha. See also the fuller account in Beals Records of Western Countries PP 7 8 xbere the murder is committed by Seneral Brahmachårins In this passage Beal makes Sundan to be the name of the murdered person (a harlot) But the text cannot be so construed. 1 2 ·60 THE TRAVELS OF FA HIEN with the (advocates of the) ninety six schemes of erroneous doctrine when the king and his great officers the householders and people were all assembled in crowds to hear it Then a woman belonging to one of the erroneous systems by name Chañchamana", prompted by the envious hatred in her heart and having put on (extra) clothes in front of her person so as to give her the appearance of being with child falsely accused Buddha before all the assembly of having acted unlawfully (towards her) On this Sakra, Ruler of Devas changed himself and some devas into white mice which bit through the strings about her waist and when this was done, the (extra) clothes which she wore dropt down on the ground The earth at the same time was rent and she went (down) alve into hell? (This) also is the place where Devadatta!, trying with empoisoned cla vs to injure Buddha went down alive into hell Men subsequently set up marks to distinguish where both these events took place Further, at the place where the discussion took place, they reared a vihara rather more than sixty cubits high having in it an image of Buddha in a sitting posture On the east of the road there was a deva laya. of (one of) the contrary systems called The Shadow Covered' "Estel (p 144) calls her Chancha in Singhalese Chinchi See the story about her M B pp 275-277 Earth s prison or one of Earth s prisons It was the Avichi neraka to which she went the last of the eight hot prisons shere the culprits die and are born again in uninterrupted succession (such being the meaning of Avſchi) though not without hope of final redemption Deranlatta was brother of Ânanda and a near relaure therefore of Śákyamuni He was the deadly enemy honever, of the latter He had become so in an earlier state of existence and the hatred continued in every successive buth through which they reappeared in the world See the accounts of him and of his various devices against Buddha and his own destruction at the last in M B PP 315-321 326-330 and sull better in the Sacred Books of the East 10 xx Vinaya Texts pp 133-265 For the particular attempt referred to in the text see The Life of the Buddha p 107 Iben he was engulphed, and the flames were around him he cried out to Buddha to save him and we are told that he is cxpected yet to appear as a Buddha under the name of Dera rija, in a unnerse called Deva soppana. EH P 39 • A desslaya (F#0 ) a place in which a dera is worshipped EH P 21 ·бі THE SHADOW-COVERED DEVALAYA 1 right opposite the vihåra on the place of discussion with (only) the road between them, and also rather more than sixty cubits high The reason why it was called 'The Shadow Covered' was this --When the sun was in the west, the shadow of the vihåra of the World honoured one fell on the devalaya of a contrary system, but when the sun was in the east, the shadow of that devalaya was diverted to the north, and never fell on the vihara of Buddha The mal believers regularly employed men to watch their devalaya to sweep and water (all about it), to burn incense, light the lamps and present offerings, but in the morning the lamps were found to have been suddenly removed, and in the vihara of Buddha The Brahmans were indignant, and said, "Those Śramanas take our lamps and use them for their own service of Buddha, but we will not stop our service for you'!' On that night the Brahmans themselves kept watch, when they saw the deva spints which they served take the lamps and go three times round the vihâra of Buddha and present offerings After this ministration to Buddha they suddenly disappeared The Brahmans thereupon hnowing how great was the spiritual power of Buddha, forthwith left their families, and became monks It has been handed down, that, near the time when these things occurred, around the Jetavana vihara there were ninety eight monasteries in all -a general name for all Brahmanical temples (Eitel, P 30) We read in the Kbang hsî dictionary under that when Kasyapa Matanga came to the capital in the time of the emperor Ming of the second Han dynasty from the Western Regions, with his Classics or Sätras, he was lodged in the Court of State Ceremonial and that afterwards there was built for him The Court of the White-borse (ÉLE #) and in consequence the name of Sze() came to be given to all Buddhistic temples Fa hien however, applies this term only to Brahmanıcal temples · Their speech was somewhat unconnected but natural enough in the circum Compare the whole account with the 27tative in 1 Samuel v about the Ark and Dagon, that twice battered god of Palestine 1 'Entered the doctrine or path. Three stages in the Buddhistic life are indicated by Få hien 'entering it' as here, by becoming monks ( 0). getting it, by becoming Arbats (7 ), and completing it, by becoming Buddha (i£ ) stances ·62 THE TRAVELS OF FA HIEN of which there were monks residing, excepting only in one place which was vacant In this Middle Kingdom' there are ninety six sorts of vieus erroneous and different from our system all of which recognise this world and the future world' (and the connexion between them) Each has its multitude of followers, and they all beg their food only they do not carry the alms bowl They also moreover seek (to acquire) the blessing (of good deeds) on unfrequented ways, setting up on the road side houses of charity where rooms, couches beds, and food and drink are supplied to travellers, and also to monks coming and going as guests, the only difference being in the time (for which those parties remain) There are also companies of the followers of Devadatta still existing They regularly make offerings to the three previous Buddhas but not to Sakyanuni Buddha S Four je south east from the city of Śrävas a tope has been It is not quite clear whether the author had in mind here Central India as a whole which I think he had or only Košala, the part of it where he then was In the older teaching there were only thirty two sects but there may have been three subdivisions of each See Rhys Davids Buddhism PP 98 99 · This mention of the future world is an important difference between the Corean and Chinese texts The want of it in the latter has been a stumbling block in the way of all previous translators Rémusat says in a note that the heretics limited themselves to speak of the duties of man in his actual life without connecting it by the notion of the metempsychosis with the antenor periods of existence through which he had passed But this is just the opposite of what Få hiens meaning was, according to our Corean text The notion of the metempsychosis was just that in which all the ninety six erroncous systems agreed among themsekes and with Buddhism If he had wished to say what the French sinologue thinks he does say moreover he would probably have written Let me add however that the connexion which Buddhism holds between the past world (including the present) and the future is not that of a metempsychosis or transmigration of souls for it does not appear to admit any separate existence of the soul Adhering to its own phraseology of the wheel I would call its doctrine that of The Transrotation of Buths See Rhys Dauds tbird Hibbert Lecture See p. 60 note 3 and P 51, note 2 ·THE PREDECESSORS OF ŠARYAMUNI 63 erected at the place where the World honoured one cacountered king Virddhaha? when he wished to attack the kingdom of Shay-e', zod took his stand before him at the side of the road CHAPTER XXI THE TIIREE PREDECESSORS OF SAXYAMUNI IN TIJE BUDDHASHIP FIFTY le to the west of the city bring the traveller) to a torn named Too-wet, the birthplace of Kaśyapa Buddha' At the place where he and his father met", and at that where he attained to pari- Dirvana, topes were erected Over the entire relic of the whole body of him the Kaśyapa Tathagata", a great tope was also erected Or, more according to the phonetisation of the text, Vaddrya. He was king of Košala, the son and successor of Prasenajit, and the destroyer of Kaplavastu the city of the Sakya faraily His hostility to the Sakyas 13 sufficiently established, and K may be considered as certain that the name Shay-c, which, according to Juliens 'Méthode, p 89 may be read Chii-e, is the same as Kii-e (hp 7) one of the phonetisations of Kapılavastu, as given by Estel. * This would be the interview in the Life of the Buddha' 10 Trubners Onental Senes P 116, when Virtdhaha on his march found Buddha under an old sakotato tree. It afforded him no shade, but he told the king that the thought of the danger of his relatives and kindred made it shady The king was moved to sympaiby for the time and went back to Srivast, but the destruction of Kapuavastu was only postponed for a short space, and Buddha himself acknowledged it to be inevitable in the connexion of cause and effect . Idenubed, as Beal says by Cunningham with Tadwa a village nine miles to he west of Sahara mahat The birthplace of Kâsyapa Buddha is generally thought to have been Benares According to a calculation of Rémusat, from his birth to AD 1832 there were 1,992 859 years 1 * It seems to be necessary to have a meeting belween every Buddha and his father One at least 15 aschbed to Śakyamun and his father (real or supposed) Suddhodana * This is the highest epithet given to every supreme Buddha, in Chinese tm z meaning as Eitel p 147, says, "Sıc profectus sum. It is equivalent to Rightful Buddha, the true successor in the Supreme Buddha Line Hardy ·64 THE TRAIELS OF FÅ MIEN Going on south cast from the city of Srävasti for telve yojanas, (the travellers) came to a town named Ni pe!, the birthplace of hahuchanda Buddhr! At the place where he and his father met, and at thit where he attained to pari nirvana topes were crected Going north from here less than 1 yojana they came to a town which had been the birthplace of hanahamuni Buddha. At the place where he and his father mct, and where he attained to pari nirvana, topes were crccted CHAPTER XXII NAPILAVASTU ITS DESOLATION LEGEYDS OF BUDDIIA'S BIRTH, AND OTHER INCIDENTS IV COVEXIOY WITH IT LESS than a yojana to the cast from this brought them to the aty of Kapılavastu, but in it there was neither king nor people AU was mound and desolation of inhabitants there were only some monks and a score or two of families of the common people At the spot where stood the old palace of king Suddhodana · there have been made concludes his account of the hišgapa Buddha (A B P 97) mth the following sentence - After his body was burnt the bones still remained in their usual position presenting the appearance of a perfect skeleton, and the whole of the inhabitants of Jambudvipa assembling together, erected a dagoba over his relics one yojana in height1 * Na per kei or Nabhiga is not mentioned elsewhere Eitel says this Buddha was born at the city of Gån hot and Hardy gives his birthplace as Mekhala It may be possible by means of Sansknt to reconcile these statements 1 See note 2, P 51 'Kapılavastu the city of beautiful virtue was the birthplace of Sakyamun but was destroyed as intimated in the notes on last chapter, dunng his life It was situated a short distance north west of the present Goruckpoor lat 26 46 N lon 83° 19 E Davids says (Manual p 25) It was on the banks of the nver Robını, the modern kohana about 100 miles north west of the city of Benåres The father, or supposed father of Śákyamun He is here called the king white and pure ( EE) A more common appellation is the king of pure time

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·SCAL I CURIT Woked ·KAPILAVASTU 65 images of the prince (his eldest son) and his mother?, and at the places where that son appeared mounted on a white elephant when he entered his mothers womb, and where he turned his carriage round on seeing the sick man after he had gone out of the city by the eastern gates, topes have been erected The places (were also pointed out)* where (the ſishi) Are inspected the marks of Buddhashıp on the body) of the heir apparent (when an infant), where when he was in company with Nanda and others, on the clephant being struck down and drawn on one side he tossed it away?, where he shot an arrow to the south east, and it nce (7# EF E), but the character lite, or 'nice, must be a mistake fort, Brahman and the appellation='Pure Brahman king * The eldest son of prince was Šakyamuni and his mother had no other son For his mother, see note a page 48 She was a daughter Aħjana or Anusakya, king of the neighbouring country of Kol and Yasodharà an aunt of Suddhodana There appear to have been various intermarnages between the royal houses of Kapıla and Kolt * In The Life of the Buddha'p 15 we read that 'Buddha was now in the Tushata heaven and knowing that his time was come (the time for his last rebuth in the course of which he would become Buddha), he made the neces ary examina uons, and having decided that Maha mâyâ was the nght mother in the midnight watch he entered her womb under the appearance of an elephant See MB PP 140-143 and still better, Rhys Davids Birth Stories PP 58-63 * In Hardy s M B pp 154, 155 we read As the prince (Siddhartha the first name given to Sahyamuni, see Eitel under Sarvärthasıddha) was one day passing along he saw a deva under the appearance of a leper full of sores with a body like a water vessel, and legs like the pestle for pounding nice and when he learned from his chanoteer what it was that he saw he became agitated and returned at once to the palace See also Rhys Davids' 'Buddhism p 29 This is an addition of my own instead of There are also topes erected at the following spots of former translators Få hen does not say there were memonal topes at all the e places • Asita , see Extel, P 15 He is called in Pali Kalâ Devala, and had been a minister of Suddhodana s father See note 2 page 39 * In The Life of the Buddha we read that the Lichchhayıs of Varšalt had sent to the young prince a very fine clephant but when it was near Kapilavastu, Devadatta k ·66 THE TRIVELS OF FA INIEM went a distance of thirty lc then entering the ground and making a spring to come forth, which men subsequently fashioned into a ucit from which tmcllers might drink', where, after he had attained to Wisdom, Buddha returned and saw the king, his father where five hundred Sahyag quitted their fimilies and did reverence to Upal, while thic carth shooh and moved in six different ways where Buddhr preached his Law to the devas and the four de 1 hings and others kept the four doors (or the hall) so that (cven) the king, his father, could not enters where Buddha sat under anyagrodha tree which 19 still standing, with his face to the erst and (hus aunt) Mahå prajapati presented him with a out of envs killed it with a blow of his fist Nanda (not Ânanda but a half brother of Siddhartha) coming that way 8:3w the carcase lying on the road and pulled it on one side, but the Bodhisattva, seeing it there took by the wall and tossed it over seven fences and ditches when the force of its fall made a great ditch, I suspect that the characters in the column have been disarranged and that we should read 楼抽象處,射箭,云云 Buddha that is Siddhirths, was at this time only ten years old The young Sakyas were shooung when the prince thus surpassed them all He was then seventeen . See note 1 page 61 This was not the night when he finally fled from hapılavastu and as he was leaving the palace, percened his sleeping father and said Father though I love thee, yet a fear possesses me and I may not stay - The Life of the Buddha P25 Dlost probably it was that related in M B pp 199–204 See Buddhist Birth Stories' pp 120-127 • They did this I suppose to show their humility for Upalı was only a Sodra by birth and had been a barber, so from the first did Buddhism assert its superiority to the conditions of rank and caste Upålı was distinguished by his knowledge of the rules of discipline and praised on that account by Buddha. He was one of the three leaders of the first synod, and the principal compiler of the original Vinaya books . I have not met with the particulars of this preaching • Meaning as explained in Chinese a tree without knots, the focus Indica See Rhys Davids note, Manual P 39 where he says that a branch of one of these frees was taken from Buddha Gaya to Anuradhapura in Ceylon in the middle of the third century BC, and is still growing there the oldest historical tree in the world,

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BUDDHA JUST BORN WITH THE VAGAS SUPTLYING WATER TO WASII 113
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BUDDHA TOSSING THE ELEPHANT OVER THE WALL.

·BIRTH OF BUDDHA 67 Sanghál:', and (where) king Vaidarya slew the seed of śákya, and they all in dying became Srota pannas? A tope was erected at this last place which is still existing Several le north-east from the aty was the king s field, where the heir apparent sat under a tree, and looked at the ploughers 3 Fifty le east from the city was a garden, named Lumbini', where the queen entered the pond and bathed Having come forth from the pond on the northern bank, after (walking) twenty paces she lifted up her hand laid hold of a branch of a tree, and, with her face to the cast, gave birth to the heir apparents When he fell to the ground, he (immediately) walked seven paces Two dragon hings (appeared) and washed his body At the place where they did so, there was immediately formed a well, and from it, as well as from the above pond where (the queen) bathed", the monks (even) now constantly take the water, and drink it. 1 See note 1, page 39 * See note 2, page 57 I have not met with the account of this presentation. See the long account of Prajapati in M B, PP 306-315 The Srota pannas are the first class of saints who are not to be reborn in a lower sphere but attain to dirvana after having been reborn seven times consecatusely as men or devas. The Chinese editions state there were jope of the Sakya seed. The general account is that they were 500 all maidens who refused to take their place in king Vardúrya s harem and were in consequence taken to a pond and had their hands and feet cut off There Buddha came to them had their wounds dre sed and preached to them the Law They died in the faith and were reborn in the region of the four Great hings. Thence they came back and visited Buddha at Jetavana in the night and there they obtained the reward of Srotapanna. «The Life of the Buddha, P 121 "See the account of this in M B P 150 The account of it reminds me of the ploughing by the sovereign which has been an institution in China from the But there we have no magic and no extravagance * The place of Liberation, see note 2 page 38 See the accounts of this event in a B PP 145, 146, The Laſc of the Puddha pp 15 16 and Buddhist Barth Stories, p 66 There is difficulty in construing the text of this last statement Mr Beal nad, no doubt inadsertently omitted it in his first translation In his revised version he gives for it I cannot say happily As well as at the pool, the water of whuch came down from above for washing (the child) earliest times ·68 THE TRAVELS OF FA HIEN There are four places of regular and fixed occurrence (in the history of) all Buddhas first, the place where they attained to perfect Wisdom (and became Buddha), second the place where they turned the wheel of the Law", third the place where they preached the Law, discoursed of nghteousness, and discomfited (the advocates of) erroneous doctrines, and fourth the place where they came down, after going up to the Traya strimsas heaven to preach the Law for the benefit of their mothers Other places in connexion with them became remarkable according to the manifestations which kere made at them at particular times The country of hapılavastu is a great scene of empty desolation The inhabitants are few and far between On the roads people have to be on their guard against white elephants and lions and should not travel incautiously CHAPTER XXIII RÁMA, AND ITS TOPE EAST from Buddha s birthplace and at a distance of five yojanas, there is a kingdom called Rama: The king of this country having obtained one portion of the relics of Buddha s body', returned with it and built over it a tope named the Rama tope By the side of it there was a pool and in the pool a dragon which constantly kept watch oser (the tope) and presented offerings at it day and night When king Asoka i See mo e 3 page 49 See also Davids Manual P 45 The latter says ihar to turn the wheel of the Lat means to set rolling the royal chariot wheel of a universal empire of truth and righteousness but he admits that this is more grandiloquent than the phraseology tras in the ears of Buddists I prefer the words quoted from Estel in the note referred to "They tumed a probably equiva Jent to They began to turn. Fa hien does not say that he himsell sax 2015 of these white elephants nor does he speak of the lions as of any particular colour We shall find by and by in a note further on that to make them appear more terrible they are spoken of as black • Rima or Råmagtéma between hapilavastu and hudanagara See the account of the eigh fold dus!on of the relies of Buddha body in the Sacred Books of the East vol. I, Beddhast Suttas, pp 133-136 ·THE TOPE OF RÅMA 69 came forth into the world, he wished to destroy the eight topes (over the relics) and to build (instead of them) 84,000 topes? After he had thrown down the seven (others), he wished next to destroy this tope. But then the dragon showed itself took the king into its palace”, and when he had seen all the things provided for offerings, it said to hu, If you are able with your offerings to exceed these, you can destroy the tope and take it all away I will not contend with you The king however, knew that such appliances for offerings were not to be had anywhere in the world, and thereupon returned (without carrying out his purpose) (Afterwards) the ground all about became overgrown with vegetation, and there was nobody to sprinkle and sweep (about the tope) but a herd of elephants came regularly, a hich brought water with their trunks to water the ground and ranous kinds of flowers and incense which they presented at the tope (Once) there came from one of the kingdoms a devotees to worship at the tope When he encountered the elephants he was greatly alarmed and screened himself among the trees, but when he saw them go through with the offerings in the most proper manner the thought filled him with great sadness-that there should be no monastery here, (the inmates of which) might serve the tope but the elephants have to do the watering and sweeping Forthwith he gave up the great prohibitions (by which he was bound) and resumed the status of a Sråmanera 5 With his own hands he cleared away the grass and trees put the place in good order and made it pure and clean By the power of his exhortations he prevailed on the king of the country to • The bones of the human body are supposed to consist of 84 000 atoms and bence the legend of Asoka s wish to build 84000 topes, one over each atom of Sakyamani s skeleton * Fa hien, it appears to me intended his readers to understand that the naga guardian had a palace of his own inside or underneath the pool or tank. • It stands out on the Darrative as a whole that we have not bere pigrims but one devotee • What the great prohibitions which the derotee nor gare up were we cannot tel. Being what he was a monk of more than ordinary ascetical habits, be may have undertaken peculiar and difficult vors. · The Śrámanera, or la Chinese ShimcSee note 7 page 45 some ·. Confounded according to Eitel even by Hsian-chwang with the Hiranya 0 Tur TRAILS OF FX NIF form a residence for monia and then that was done he became tea! of the monastery At the present day there are monks residing in the This cvent is of recent occurrence but in all the succession from that time till now there has always been a śramaņcra head of th cstablishment CHAPTER VIV WIIERE DUDDUIA FINALLY RENOUNCED THE WORLD, AND WHERE HE DIED East from here four yojanas there is the place where the heir apparent sent back Chandaka with his wlute horse and there also a tope was crccted Four yojanas to the cast from this the travellers) came to the Charcoal tope: where there is also a monastery Going on twelve yojanas, still to the cast, they came to the city of Kuša nagara, on the north of which, between two trees, on the bank of the Nairañjana' river, is the place where the World honoured one with his head to the north attained to pari nirvana (and died) ? This was on the night when Šakyamuni finally left his palace and family to fulfil the course to which he felt that he was called Chandaka in Páli Channa was the princes charioteer and in sympathy with him So also was the wbute borse hanthaka (hanthakanam Aśvarâja) which neighed hus delight till the devas heard him See M B, PP 158-161 and Davids Manual, PP 32 33 According to Buddhist Birth Stories p 87 the noble horse never returned to the city, but died of gref at being left by his master to be reborn immediately in the Trayastnmsas heaven as the deva hanthaka ! . Beal and Giles call this the Ashes tope I also would have preferred to call it so, but the Chinese character is it not Remusat has la tour des charbons. It was over the place of Buddha s cremato • In Pål husinare. It got its name from the husa grass (the poa cynosuroides), and its ruins are still extant, near Kusiah 180 NW from Patna about, says Dands ‘120 miles N N E. of Benares and 80 miles due east of hapilavastu. The Sala tree the Shorea robusta, which yields the famous teak wood There nu which fows past the city on the south

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·DEATH OF BUDDHA 71 also are the places where Subhadra', the last (of his converts) attained to Wisdom (and becamcan Arhat), where in his coffin of gold they made offerings to the World honoured one for seven days", where the Vajrapani laid aside his golden club, and where the eight kings divided the relics (of the burnt body) at all these places were built topes and monas teries all of which are now existing In the city the inhabitants are few and far between, comprising only the families belonging to the different) societies of monks Going from this to the south east for twelve yojanas, they came to the place where the Lichchhavis: wished to follow Buddha to (the 'A Brahman of Benares, said to have been 120 years old, who came to learn from Buddha the very night he died. Ânanda would have repulsed him, but Buddha ordered him to be introduced and then putting aside the ingenious but unimportant question which he propounded preached to him the Law The Brahman was converted and attained at once to Arbatship Estel says that he attained to nirvina a few moments before Sakyamunı out see the full account of him and his conversion in Buddhist Suttas PP 103-110 This treating the dead Buddha as if he had been a Chakravartta king Hardy's M B P 347, says – For the place of cremation, the prnces (of Kuśınára) offered their own coronation hall, which was decorated with the utmost magnificence and the body was deposited in a golden sarcophagus See the account of a cremation which Få hen witnessed in Ccylon chap XXXX * The name Vajrapani is explained as "he who holds in his hand the diamond club (os pestle=sceptre) which is one of the many names of Indra or Sakra He therefore, that great protector of Buddhism would seem to be intended here, but the difficulty with me is that neither in Hardy nor Rockhill nor any other writer have I met with any manifestation of himself made by Indra on this occasion The princes of kušanagara were called mallas "strong or mighty heroes, so also were those of Pavå and Vasalt and a question anses whether the language may not refer to some story which Få hien had heard -- something which they did on this great occasion Vajrapânı is also explained as meaning the diamond mighty hero 'but the epithet of diamond is not so apply cable to them as to Indra The clause may hereafter obtain more elucidation * or huśanagara Påva Vaitált, and other kingdoms hings, princes brah mans each wanted the whole relic but they agreed to an eightfola division at the suggestion of the brahman Drona "These strong heroes were the chiefs of Vaišált a kingdom and city, with ·72 THE TRAVELS OF FA HIEN place of his pari nirvåna, and where, when he would not listen to them and they kept cleaving to him unwilling to go away, he made to appear a large and deep ditch which they could not cross over, and gave them his alms bowl, as a pledge of his regard, (thus) sending them back to their families There a stone pillar was erected with an account of this event engraved upon it CHAPTER XXV VAISALI THE TOPE CALLED WEAPONS LAID DOWN THE COUNCIL OF VAIŠALI East from this city ten yojanas, (the travellers) came to the kingdom of Vasalt North of the city so named is a large forest having in it the double galleried vihåra 1 where Buddha dwelt and the tope over half the body of Ananda ? Inside the city the woman Ambapali' built a vihara in honour of Buddha, which is now standing as it was at first Three le south of the city, on the west of the road, (1s the) garden (which) the same Ambapáli presented to Buddha in which he might an oligarchical constitution They embraced Buddhism carly and were noted for their peculiar attachment to Buddha The second synod was held at Vaisait as related in the next chapter The ruins of the city still exist at Bassahar north of Patna the same I suppose, as Besarh, twenty miles north of Hajipar See Bears Revised Version p lu It is difficult to tell what was the peculiar form of this vihara from which it got its name, something about the construction of its door, or cupboards or gailenes * See the explanation of this in the next chapter Âmbapált Amrapalı or Âmradariká the guardian of the Amra (probably the mango) tree is famous in Buddhist annals See the account of her in M B. PP 456-8 She was a courtesan. She had been in many narakas or hells wus 100 000 times a female beggar and 10 000 times a prostitute, but maintaining perfect continence dunng the penod of hisyapa Buddha Sikyamuni s predecessor she had been bom a dest and fina!!s appeared in earth under an Amri tree in Varsat There again she fell into her old ways and had a son by king Bimbi såra but she was fon over by Buddha to virtue and chastity renounced the world and attained to the state of an Arhat See the earliest account of Âmbapiir's picsentation of the garden in Bucurest Suttas, PP 30-33 and the role there from Bishop Bigandet on PP 33 34 ·LEGEND OF THE BOILS AND WEAPONS' TOPE 73 reside When Buddha was about to attain to his pari-nirvana, as he was quitting the city by the west gate, he tumed round, and beholding the city on his right, said to them, 'Here I have taken my last walki Men subsequently built a tope at this spot Three le north west of the city there 19 a tope called, Bows and weapons laid down The reason why it got that name was this - The inferior wife of a king whose country lay along the river Ganges brought forth from her womb a ball of flesh The superior wiſe jealous of the other, said, 'You have brought forth a thing of evil omen, and immediately it was put into a box of wood and thrown into the river Farther down the stream another king was walking and looking about, when he saw the wooden box (floating) in the water (He had it brought to him), opened it, and found a thousand little boys, upright and complete and each one different from the others He took them and had them brought up They grew tall and large and very daring and strong, crushing all opposition in every expedition which they undertook By and by they attacked the kingdom of their real father, who became in consequence greatly distressed and sad His inferior wife asked what it was that made him so and he replied, 'That king has a thousand sons, daring and strong beyond compare and he wishes with them to attack my kingdom, this 19 what makes me sad' The wife said, 'You need not be sad and Sorrowful Only make a high gallery on the wall of the city on the east, and when the thieves come I shall be able to make them retire The king did as she said, and when the enemies came, she said to them from the tower “You are my sons, why are you acting so unnaturally and rebelliously? They replied, 'Who are you that say you are our mother?' If you do not believe me,' she said, look, all of you, towards ine and open your mouths She then pressed her breasts with her two hands and each sent forth 500 jets of milk, which fell into the mouths of the thousand sons The thieves (thus) knew that she was their mother, and laid down their bows and weapons 2 The two kings, the fathers, * Beal gries, 'In this place I have performed the last religious act of my carthly career, Giles "This is the last place I shall visit Rémusat C est un lieu où je reviendrai bien longtemps après ceci Perhaps the 'walk to which Buddha, referred had been for meditation * See the account of this legend in the note in M B, PP 235, 236, different but 1 ·74 THE TRAIELS OF FA NIEN hcrcupon fell into reflection and both got to be Pntycka Buddhas! The tope of the tuo Prtycka Buddhas is still existing In a subscqucnt ago, when the Vorld honoured one had attained to perfect Wisdom (ind become Buddha) he said to his disciples, 'This is the place where I in a former age laid down my bow and scapons It was thus that subscqucntly men got to know (the fict) and raised the topc on this spot, which in this was recenied its name The thousand little boys were the thousand Buddl123 of this Bhadra kalpas It was by the side of the Weapons laid doun tope that Buddha, having gren up the idca of living longer, said to Ananda, In three months from this I wall attain to pari.nirvana 'and hing Mara* had so fascinated and stupefied Ananda, that he was not able to ask Buddha to remain longer in this world Threc or four lc cut from this place there is a tope (commemorating not less absurd. The first part of Fi hiens narrative will have sent the thoughts of some of my readers to the exposure of the infant Moses as related in Exodus · See note 3 Page 40 • Thus Šakyamuni had been one of the thousand little boys who floated in the box in the Ganges How long back the former age was she cannot tell. I suppose the tope of the two fathers who became Pratyeka Buddhas had been, buelt like the one commemorating the laying down of weapons after Buddha had told his disciples of the strange events in the past Bhadra kalpa, 'the Kalpa of worthtes or sages This says Ertel p 33, '18 a designation for a halpa of stability so called because 1000 Buddhas appear in the course of it. Our present period is a Bhadra kalpa, and four Buddhas have already appeared It is to last 236 millions of years but over 150 milions have already elapsed • The king of demons' The name Nára is explained by the murderer, the destroyer of virtue' and similar appellations Estel 'the per sonification of lust the god of lose sin and death the arch-enemy of goodness residing in the heaven Paranirmita Vasavattin on the top of the Kamadhâtu He assumes different forms especially monstrous ones to tempt or fnghten the saints or sends his daughters or inspires wicked men like Devadata or the Nur granthas to do his work He is often represented with 100 arms and nding on an elephant The oldest form of the legend in this paragraph is a Buddhist Suttas Sacred Books of the East vol X1, pp 41-55 where Buddha says that if Ananda had asked him thrice, he would have postponed his death He is ·COUNCIL OF VAIŠALI 75 the following occurrence) -A hundred years after the piri-nirvana of Buddha, some Bhikshus of Vaišalı went wrong in the matter of the disciplinary rules in ten particulars and appealed for their justification to what they said were the words of Buddha Hereupon the Arhats and Bhikshus observant of the rules, to the numoer in all of 700 monks, examined afresh and collated the collection of disciplinary books' Subsequently men built at this place the tope (in question), which is still existing CHAPTER XXVI REMARKABLE DEATII OF ANANDA Four yojanas on from this place to the east brought the travellers to the confluence of the five rivers? When Ananda was going from Ma gadhas to Varšálı wishing his pari-nirvåna to take place (there) the Or the Vinaya pıtala The meeting referred to as an important one and is generally spoken of as the second Great Council of the Buddhist Church See, on the formation of the Buddhist Canon, Hardy's E Mchap xvin and the last chapter of Davids Manual on the History of the Order The first Council was that held at Rajagnha shortly after Buddhas death under the presidency of Kidyapa --say about B C 410 The second was that spoken of here say about C 300 In Davids Manual (p 216) ue find the ten points of discipline in which the heretics can use that term here) claimed at least indulgence Two meetings were held to consider and discuss them At the former the orthodox party barely succeeded in carrying their condemnation of the laxer monks and a second and larger meeting of which Fa hen speaks was held in consequence and a more emphatic condemnation passed At the same time all the book and subjects of discipline seem to have undergone a careful revision The Corean text is clearer than the Chinese as to those who composed the Council --he Arhats and orthodox monks The leader imong them was a Vasas or Ya ada or ledsaputtra who had been a disciple of Ananda and must therefore have been a very old man * This spot does not appear to have been identified It could not be far from Patna. Magadha 1 as for some time the headquarters of Buddhism the holy land covered with viharas, a fact perpetuated as has been observed in a previous 12 ·IRAI ELS OF FA MITEN hcrcupon fell into reflection and both got to be Prtycka Buddhas! The tope of the tuo Prity cha Buddhas is still cxisting In a subscqucnt age when the World honoured one had attained to perfect Visdom (and become Duddha) He said to his disciples This is the place where I in a former agc lud down my bow and seapons It was thus that subsequently men got to know the fact) and raised the topc on this spot which in this way received its name The thousand little boys were the thousand Buddhus of this Bhadra halpas It was by the side of the Weapons lud down tope that Buddha having given up the idea of living Jonger, said to Ananda. In three months from this I wall attain to pari nirvana ' and king Mara* had so fascinated and stupeficd Apanda, that he was not able to ask Buddha to remain longer in this world Three or four le cast from this place there is a tope (commemorating not less absurd The first part of Få hien s narrative all have sent the thoughts of some of my readers to the crposure of the infant Moses as related in Exodus * See note 3 page to • Thus Sakyamun had been one of the thousand uttle boys who floated in the box in the Ganges How long back the former age ras he cannot tell. I suppose the tope of the two fathers who became Pratyeka Buddhas had been bult like the one commemorating the laying down of weapons after Buddha had told his disciples of the strange events in the past • Bhadra-kalpa, 'the halpa of worthies or sages This says Eitel p 21 * 13 a designation for a halpa of stabilty, so called because rooo Buddhas appear in the course of it Our present period is a Bhadra kalpa, and four Buddhas have already appeared It is to last 236 mllions of years but over 151 millions have already elapsed • The king of demons' The name Mára is explained by the murderer, the destroyer of virtue,' and similar appellations He 13 says Estel 'the per sonification of lust the god of love sin and death, the arch enemy of goodness, residing in the heaven Paranırmıta Vaśavertin on the top of the Kamadhátu He assumes different forms, especially monstrous ones, to tempt or frighten the saints or sends his daughters or inspires wicked men like Devadatta or the Nir granthas to do his work He is often represented with soo arms, and nding on an elephant The oldest form of the legend in this paragraph is in Buddhist Suttas Sacred Books of the East vol xi pp 41-55 where Buddha says that if Ananda had asked him thrice, he would have postponed his death ·COUNCIL OF VAIŠALI 75 the following occurrence) -A hundred years after the puri-nirvana of Buddha some Bhikshus of Vaisalı went wrong in the matter of the disciplinary rules in ten particulars and appealed for their justification to what they said were the words of Buddha Hereupon the Arhats and Bhikshus observant of the rules to the number in all of 700 monks, examined afresh and collated the collection of disciplinary books? Subsequently men built at this place the tope (in question), which is still existing CHAPTER XXVI REMARKABI E DLATH OF ANANDA FOUR yojanas on from this place to the east brought the travellers to the confluence of the five rivers? When Ånanda was going from Ma gadha' to Varšali, wishing his pari-nirvana to take place (there) the 1 Or the Vinaya pitaka The meeting referred to was an important one and is generally spoken of as the second Great Council of the Buddhist Church See, on the formation of the Buddhist Canon Hardy's E N chap xviu and the last chapter of Davids Manual on the History of the Order The first Council was that held at Rajagnha shortly after Buddha s death under the presidency of Kasyapa –say about B C 410 The cond was that spoken of here -say about BC 300 In Davids Manual (p 216) we find the ten points of discipline in which the heretics (I can use that term here) claimed at least indulgence Two meetings were held to consider and discuss them At the former the orthodox party barely succeeded in carrying their condemnation of the laxer monks, and a second and larger meeting of which Fa hien speaks was held in conscquence, and a more emphatic condemnation passed At the same time all the books and subjects of discipline seem to have undergone a careful revision The Corean test is clearer than the Chinese as to those who composed the Council thr Arhats and orthodox monks The leader among them was a Yaſas or Yaśada or led aputtra who had been a disciple of Ananda and must therefore have been a very old rain . This spot does not appear to have been identified It could not be far from Patna, Nagadha was for some time the headquarters of Buddhism, the holy land covered with vịháras, a fact perpetuated as has been observed in a previous ·76 THE TRA: ELS OF FA HIEN devas informed king Ajatašatrul of it, and the king immediately pursued him in his own grand carriage, with a body of soldiers and had reached the river (On the other hand) thc Lichchhıyıs of Vakfı had heard that Ananda was coming (to their city) and they on tlicie part came to meet him (In this way) they all arrived together at the river and Ananda considered that, if he went forward king Ajätašatru would be very angry, while, if hc hent back the Lichchhaus sculd reacnt les conduct He thercupon in the cry middle of the river burnt his body in a fiery ecstasy of Samadhi, and has pari mirvana xas attained He divided note in the name of the present Behar, the southern portion of which corresponds to the ancient kingdom of Magadha 1 In Singhalese Ajasat. See the account of his consersion in a B pp 331-326 He was the son of king Bimbisara, who was one of the first royal converts to Buddhism Ajasat murdered his father or at least xrought his death and tras at first opposed to Šahy amuni and a favourer of Devadatta When converted he became famous for bus liberality in almsgiving • Extel has a long article (pp 114 115) on the meaning of Samadby, which is one of the seven sections of wisdom (bodhyanga) Hardv defines it as meaning perfect tranquilhty Turnour as meditatie abstraction Burnoul as self control and Edhins as 'ccstauc reierie "Samådhi says Estel signifies the highest pitch of abstract ecstatic meditation a state of absolute indifference to all infuences from within or without, a state of torpor of both the matenal and spiritual forces of Sitality a sort of terrestrial nirvana consistently culminating in total destruction of life He then quotes apparently the language of the text He consumed his body by Agni (the fire on) Samadhi and says it is 'a conmon expression for the effects of such ecstatic, ultra mystic self an hilation All ints is simply a darkening of counsel by words without knonledge Some facts concerning the death of Ananda are hidden beneath the darkness of the phraseology which it is impossible for us to ascertain By or in Samadhi he burns his body in the sery middle of the river and then he divides the relic of the burnt body into two parts (for so evidently Fa hien intended his narration to bet ken) and leaves one half on each bank. The account of Ânandas death in Nien ch ang History of Buddha and the Patriarchs is much more extravagant Crowds of men and devas are brought together to witness at The body is divided into four parts One is conveyed to the Tushita heaven a second to the palace of a certain Naga What it king a third is given to Ajatajatru, and the fourth to the Lichchhavis all really means I cannot tell

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·78 TIF TRAIFUS OF FA NEV called to him the spints and announced to them, .To morrow you will all roccisc my insitation, but as there are no mits for you to sit on, Ict cach onc bring (his own <cit) Next day the spirits camc, each one bringing with him a great roch, (lc) 2 3711 four or fisc paccs squarc, (for 1 Seit) When their sitting wis over the king made them form 1 hill with the lire stones piled on one another, and also at the foot of the hill, with five large squarc stoncs, to make an apartment which might be more than thirty cubits long, twenty cubits wide and more than ton cubits high In this city there land resided a great Brahman', named Radha simi a professor of the mihiyana, of clear discernment and much wisdom who understood ci crything living by himself in spotless purity The hing of the country honoured and reverenced him, and son cd him as hus tcacher If he went to inquirc for and grcct him, the king did not presumc to sit down alongside of him, and if, in lies love and rever ence hic took hold of his hand, as soon as he let it go, the Brahman mide hastc to pour water on it and wash it Hic might be more than fifty years old, and all the kingdom looked up to him By means of this one man the Law of Buddha was widely made hnown and the followers of other doctrines did not find it in their power to persecute the body of monks in any s7 By the side of the top of Asoka there has been made a maha yana monastery very grand and beautiful, there is also a hinayana one, the two together containing six hundred or sci en hundred monks The rules of demeanour and the scholastic arrangements in them are worthy of observation Shamans of the highest virtue from all quarters, and students inquirers * A Brahman by caste but a Buddhist in faith So by the help of Julien s 'Methode I transliterate the Chinese characters * 1 * Beal gives Rådhusvâms his Chinese text having a great in between 74 and Ł I suppose the name was Radhasıámı or Radhasami the names of two kinds of schools often occurring in the Li ? and Mencius Why should there not have been schools in those monastenes in India as there were in China? Få hien himself greu up with other boys in a monastery and no doubt had to go to school And the next senterice shows u, there might be schools for more advanced students as well as for the Šråmaneras 1 ·FESTIVALS AND CHARITIES OF NAGADHA 79 wishing to find out truth and the grounds of it, all resort to these monastenes There also resides in this monastery a Brahman teacher, whose name also is Dlaõjusri', whom the Shamans of greatest virtue in the kingdom, and the mahåyåna Bhikshus honour and look up to The aties and towns of this country are the greatest of all in the Middle Kingdom The inhabitants are rich and prosperous, and vie with one another in the practice of benevolence and nghteousness Every year on the eighth day of the second month they celebrate a procession of images They make a four wheeled car and on it erect a structure of five storeys by means of bamboos tied together This is supported by a king post, with poles and lances slanting from it, and is rather more than twenty cubits high, having the shape of a tope. White and silk like cloth of hair? 25 11 rapped all round it, which is then painted un vanous colours They make figures of devas, with gold, silver, and lapis lazuli grandly blended and having sillen streamers and canopies hung out over them. On the four sides are niches, with a Buddha seated in each and a Bodhisattva standing in attendance on him. There may be twenty cars all grand and imposing, but each one different from the others. On the day mentioned, the monks and lasty within the borders all come together, they have singers and skilful musicians they pay their devotions with flotvers and incense. The Brahmans come aod invite the Buddhas to enter the city These do so in order and remain two nights in it All through the night they keep lamps burning have skalſul music, and present offerings This is the practice in all the other kingdoms as well. The Heads of the Vaiśya families in them establish in the cities houses for dispensing chanty and medicines. All the poor and destitute in the country, orphans, widowers and childless men maimed people and cripples, and all who are diseased, go to those houses, and are provided with every kind of help, and doctors examine their diseases. They get the food and medicines which their cases require, and are made to feel at ease, and when they are better, they go away of themselves. Wher king Asoka destroyed the seven topes, (intending) to make 1 See note 1 page 4 It is perhaps with reference to the famous Bodhisattva that the Brabman bere is said to be also named Mafinir? !? Cashmere doth ·90 TIIT TRAIELS OF F Mira cighty four thousand', the first which he mide was the great tope, more than thrcc lc to the south of this city In front of this there is a foot pont of Buddhi where i uhim hus been built The door of it faces the north, and on the south of it there is a stone pillar fourteen or fifteen cubits in circumference, and more than thirty cubits high, on which there is an inscription saying Asoha fasc thc jambudupa to the general body of all the monks and then redeemed it from them with money This he did three times'' North from the topc 300 or 400 paces king Aloha built the city of Neles In it there is a stone pillar, which also 15 more than thirty ſect lugh, with a lion on the top of it On the pillar there is an inscnption rccording the things which led to the building of N-le, with the number of the year, the day, and the month CHAPTER XXVIII RÄJAGRIJIA, NEW AND OLD LEGENDS AND INCIDENTS CONNECTED HITU IT (The travellers) went on from this to the south cast for nine yojanas, and came to a small solitary rocky hull at the head or end of which was an apartment of stone, facing the south--the place where Buddha sat, when Sakra Ruler of Devas brought the deva musician, Palicha · See note 1 page 69 . We wish that we had more particulars of this great transaction and that we knew what value in money Asoka set on the whole world It is to be observed that he gave it to the monks and did not receive it from them Ther nght was from bim and he bought it back He was the only Power that was . We know nothing more of Ne le It could only have been a small place, an outpost for the defence of Påtaliputtra • Called by Hsuan chwang Indra śla guha or 'The cavern of Indra' It has been identified with a hill near the village of Gıryck on the bank of the Pafichåna river about thirty six miles from Gaya The hill terminates in two peaks overhanging the river and it is the more northern and higher of these which Få bien had in mind It bears an oblong terrace covered with the ruins of several buildings especially of a vihara "This does not mean the top or summit of the hill, but its "headland where at ended at the river ·LEGENDS NET RÅJAGRIHA 81 (śikha)', to give pleasure to him by playing on his lute. Śakra then asked Buddha about forty two subjects, traung (the questions) out with his finger one by one on the rockº The prints of his tracing are still there, and here also there is a monastery A yojana south west from this place brought them to the village of Nala", where Sanputtra vas born, and to which also he returned and attained here his part Qirvana. Over the spot (where his body was burned) there was built a tope, which is still in existence. Another yojana to the west brought them to New Rajagriha, -the acw city which was built by king Ajátaśatru There were two monastenes in it. Three hundred paces outside the nest gate, king Ajata- Šatru, having obtained one portion of the relics of Buddha, bult (over them) a tope high, large, grand, and beautiful. Leaving the aty by the south gate, and proceeding south four le, one enters a valley, and comes to a circular space formed five hills, which stand all round * See the account of this vist of Sakra in M. B. PP 288-290 It is from Hardy that we are able to complete bere the name of the musician, which appears in Få hien 23 only Pafcha, or Five His harp or hate, we are told, was twelve miles long Hardy (M. B, pp 288, 289) makes ibe subjects only thirteen which are still to be found in one of the Satras ("the Dil Sanga, in the Sakra-prasna Satra) Whether it was Šakra who wrote bus questions, or Buddha who wrote the answers, depends on the punctuation. It seems better to make Sakra the writer * Ot Nalanda identified with the present Baragong A grand monastery was subsequently built at it, famous by the residence for five years of Hstanchwang . See acte 3 page 44 There is some doubt as to the statement that Nala was bus buthplace The city of Royal Palaces the adence of the Magadoa kings from Bimbisera to Asoka, the first metropolis of Baddhism, at the foot of the Gndhra- Edta mountains. Here the first syndd assembled within a year after Sakyamuni's death. Its runs are still extant at the village of Rajghu sixteen miles SW of Behår, and form an object of pilgrimage to the Juns (E. H., P 100) It is called New Rajastha to distinguish u froma Kusagårapura, a few miles from it, the old residence of the kings. Estel says it was built by Bimbisårz, wbile Få bien escribes it to Ajitasatu. I suppose the son finished that the father bad begure DA ·84 THE TRAVELS OF FA-HIEN more footprints which he has left, and the place where he lived, and nothing With this, in front of the rock cavern, he chanted the strângama Sotra, remained there over the night and then returned towards the New City CHAPTER XXX THE ŚRATAPARŅA CAVE, OR CAVE OF THE FIRST COUNCIL LEGENDS SUICIDE OF A BHIKSHU Out from the old city after walking over 300 paces on the west of the road, (the travellers) found the Karanda Bamboo garden", where the (old) vihara 15 still in existence with a company of monks, who keep (the ground about it) swept and watered North of the vihara two or three le there was the Śmasanam, which name means in Chinese 'the field of graves into which the dead are thrown Tripitaka, Satra Pataka Nos 399 446 It was the former of these that came on this occasion to the thoughts and memory of Fa hien * In a note (p lx) to his revised version of our author Nr Beal says, "There is a full account of this perilous visit of Få hien and how he was attacked by ligers in the "History of the High Priests Bat 'the hrgh priests merely scans distinguished monks 'eminent monks, as Mr Nanjio exactly renders the ad jectival character Nor was Få hien attacked by tigers on the peak Noʻtigers appear in the Memoir Two black lions indeed crouched before him for a time this night *licking their lips and waving their tails but their appearance was to 'try, and not to attack him, and when they saw him resolute they drooped their Tbs of course heads, put down their tails and prostrated themselves before tum is not an historical account, but a legendary tribute to his bold perseverance .haranda Venuvana a park presented to Buddha by king Bimbisåra who also built a vihara in it See the account of the transaction in AL B. P 194 The place was called Karands from a creature so named, which awoke the king just as a snake was about to bite him and thus saved his Life Ia Hardy the creature appears as a squirrel bu Estel says that the Karanda is a bed of 2 sweet Loice, resembling a magpie but berding 10 flocks, the cocolas melano leucus. See Buddhist Burth Stones,'p 118 The language here is rather contemptuous, as if our author had no sympathy ·THE FIRST COUNCIL SUICIDE OF A BHIKSHU 85 As they kept along the mountain on the south and went west for 300 paces, they found a dwelling among the rocks, named the Pappala cave', in which Buddha regularly sat in meditation after taking his (midday) meal Going on still to the west for five or six le, on the north of the hill, in the shade they found the cavern called Śrataparna?, the place where, after the nirvånad of Buddha, 500 Arhats collected the Satras When they brought the Satras forth, three lofty seats had been prepared and grandly omamented Sarputtra occupied the one on the left, and Maudgalyayana that on the right of the number of five hundred one was wanting Mahakaśyapa was president (on the middle seat) Ananda was then outside the door, and could not get in" At the place there was (subsequently) raised a tope which is still existing Along (the sides of the hill there are also a very great many cells among the rocks, where the various Arhans sat and meditated As you with any other mode of disposing of the dead, but by his own Buddhistic method of cremation 1 The Chinese characters used for the name of thus cavern serve also to name the pippala (peepul) tree the ficus religiosa They make us think that there was such a tree overshadowing the cave but Få hen would hardly have Reglected to mention such a circumstance A very great place in the annals of Buddhism The Council in the Srata pamna cave did not come together fortuitously but appears to have been convoked by the older members to settle the rules and doctrines of the order The cave was prepared for the occasion by king Ajátaśatru From the expression about the bringing forth of the king it would seem that the Sätras or some of them had been already committed to writing May not the meaning of King (2) here be extended to the Vinaya rules, as well as the Satras, and mean the standards of the system generally? See Davids Manual chapter 1x, and Sacred Books of the East, vol ux Vinaya Texts Pp 370-385 • So in the text endently for pari nirvana * Instead of high seats the Chinese texts have 'vacant The character for *prepared' denotes spread, --they were carpeted, perhaps both cushioned and caspeted being rugs spread on the ground raised higher than the other places for scats • Did they not contre to let him in with some cachianation, even in 60 august an assembly, that so important a member should have been shut out?

·86 THE TRAVELS OF FA HIEN leave the old city on the north, and go down east for three le, there is the rock dwelling of Devadatta and at a distance of fifty paces from it there is a large, square black rock Formerly there was a bhikshu, who, as he walked backwards and forwards upon it thought with himself *This body' is impermanent, a thing of bitterness and vanity, and wluch cannot be loohed on as pures I am weary of this body and troubled by it as an evil' With this he grasped 1 knife, and was about to kill him self But he thought again - The World honoured one laid down a prohibition against one's killing himself'' Further it occurred to him Yes he did but I now only wish to kill three poisonous thieves Immediately with the knife he cut his throat With the first gash into the flesh he attained the state of a Śrotâpanna®, when he had gone half through, he attained to be an Anågâmın", and when he had cut nght through, he was an Arhat and attained to pari nirvana', (and died) • Beal says ?The life of this body would I think fairly express the idea of the bhikshu * See the account of Buddha s preaching in chapter Xvi! • The sentiment of this clause is not easily caught. See E M p 15 Buddha made a law forbidding the monks to commit suicide He prohibited any one from discoursing on the misenes of life in such a manner as to cause desperation See also M B PP 464 465 - Evil desire hatred ignorance . See note P 67 The Anågâmın belong to the third degree of Buddhistic santship the third class of Aryas (note a page 57) who are no more liable to be rebom us men but are to be born once more as devas when they will forthwith become Arhats and attain to nirvana. EH PP 8 9 * Our author expresses no opinion of his own on the act of this bhikshu Must it not have been a good act when it was attended in the scry act of per formance by such blessed consequences? But af Buddhism had not something better to show than what appears here it would not attract the interest which it now does The bhikshu was endently rather out of his mind and the serdict of a coroners inquest of this nineteenth century would have pronounced that he killea himself in a fit of insanity

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·收 ·THE ATTAINMENT OF THE BUDDHASHIP 87 CHAPTER XXXI GAYA. SAKYAMUNI'S ATTAINING TO THE BUDDHASHIP, AND OTHER LEGENDS From this place, after travelling to the west for four yojanas (the pilgrims) came to the city of Gayal but inside the city all was emptıness and desolation Going on again to the south for twenty le they arnved at the place where the Bodhisattva for six years practised with himself parnful austenties All around was forest Three le west from here they came to the place where when Buddha had gone into the water to bathe, a deva bent down the branch of a tree, by means of which he succeeded in getting out of the pool? Two le north from this was the place where the Grâmika girls presented to Buddha the rice gruel made with milk, and two le north from this (again) was the place where, seated on a rock under a great tree and facing the east he ate (the gruel) The tree and the rock are there at the present day The rock may be six cubits in breadth and length, and rather more than two cubits in height In Central India the cold and heat are so equally tempered that trees will live in it for several thousand and even for ten thousand years Half a yojana from this place to the north east there was a cavern in 1 Gayâ, a city of Magadha was north west of the present Gayah (lat. 24 49'N., lon 85° 1 E.) It was here that Sakyamuni lived for seven years after quitting his family until he attained to Buddhashıp The place is still frequented by pilgrims EH P41 * This is told so as to make us thunk that he was in danger of being drowned, but this does not appear in the only other account of the incident I have met with-In The Life of the Buddha P 31 And he was not yet Buddha though he is here called so unless indeed the narrative is confused and the incidents do not follow in the order of time * An incident similar to this is told, with many additions, in Hardy's M B., PP 166–168 "The Life of the Buddha P 30, and the Buddhist Bırih Slones PP 91 92, but the name of the ministenog gul or girls is diferent I take Gramika from a note in Beals revised version, it seems to me a happy solution of the difficulty caused by the ANC of Fa buen ·88 THE TRAVELS OF FA HIEN the rocks, into which the Bodhisattva entered, and sat cross legged with his face to the west (As he did so), he said to himself, 'If I am to attain to perfect wisdom (and become Buddha), let there be a supernatural attestation of it' On the wall of the rock there appeared immediately the shadow of a Buddha, rather more than three feet in length, which is still bright at the present day At this moment heaven and earth were greatly moved, and devas in the air spoke plainly, 'This is not the place where any Buddha of the past or he that is to come, has attained, or will attain, to perfect Wisdom Less than half a yojana from this to the south-west will bring you to the patra' tree, where all past Buddhas have attained, and all to come must attain, to perfect Wisdom When they had spoken these words, they immediately led the way forwards to the place, singing as they did so As they thus went away, the Bodhisattva arose and walked (after them) At a distance of thirty paces from the tree, a deva gave him the grass of lucky omen, which he received and went on After (he had proceeded) fifteen paces, 500 green bırds came flying towards him, went round him thrice, and disappeared The Bodhisattva went forward to the patra tree, placed the kuśa grass at the foot of it, and sat down with his face to the east Then king Mara sent three beautiful young ladies, who came from the north, to tempt him, while he himself came from the south to do the same. The Bodhisattva put his toes down on the ground and the demon soldiers retired and dispersed, and the three young ladies were changed into old (grand ) mothers At the place mentioned above of the six years painful austerities and at all these other places men subsequently reared topes and set up images which all exist at the present day Where Buddha after attaining to perfect wisdom, for seven days contemplated the tree, and experienced the joy of vimuktı", where, under palm tree the 1 Called the tree of leaves and the tree of reflection borassus flabellifera desenbed as a tree which never loses its leaves. It often confounded with the pippala. EH P 92 • The kusa grass, mentioned in a previous note See the account of this contest with Mir in MB, pp 171-179 and • Buddhist Burth Stones, pp 96-101 • See note 7 P 38

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·AFTER THE ATTAINYENT OF THE BUDDHASHIP 89 the patra tree he walked backwards and forwards from west to east for seven days, where the devas made a hall appear, composed of the seven precious substances, and presented offerings to him for seven days, where the blind dragon Muchilinda: encircled him for seven days, where he sat under the nyagrodha tree, on a square rock with his face to the east, and Brahma deva ? came and made his request to him, where the four deva kings brought to him their alms bowls, where the 500 merchants presented to him the roasted flour and honey, and where he converted the brothers Kaśyapa and their thousand disciples o, --at all these places topes were reared At the place where Buddha attained to perfect Wisdom, there are three monasteries, in all of which there are monks residing The families of their people around supply the societies of these monks with an abundant sufficiency of what they require, so that there is no lack or stint The disciplinary rules are strictly observed by them The laws regulating their demeanour in sitting, rising, and entering when the others are assembled, are those which have been practised by all the saints since Called also Mahå of the Great Muchilinda. Eitel says "A någa king the tutelary deity of a lake near which Śakyamanı once sat for seven days absorbed in meditation whilst the king guarded him The account (P 35) in The Life of the Buddha' is --Buddha went to where lived the naga king Muchilında and be, wishing to preserve him from the sun and rain wrapped his body seven times Tound him and spread out his hood over his head, and there he retained seven days in thought. So also the Nidana Kathå in. Buddhist Birth Stones p. 109 · This was Brahmå himself, though king is omitted What he requested of the Buddha was that he would begin the preaching of his Law Nidåna Katha p III * See note 4 P 35 • The other accounts mention only two, but in M B, p 187, and the Nidåna. Katha p. 110 these two have 500 well laden waggons with them • These must not be confounded with Mahakasyapa of note 5 D 45 They were three brothers, Ururilvi, Gaya and Nadi Kasyapa up to this time holders of erroneous views haning 500 300, and 200 disciples respectively. They became distinguished followers of Sakyamuni, and are each of them-td become Buddha by and by See the Nidana Kath, PP 114, 115 This seems to be the meaning, but I do not wonder that some understand the sentence of the benevolence of the monkish population to the travellers.

·go TIF TRAIFs of FA HIEN Mudelit #15 in the storld done to the present day The places of the four great topos 171 been fixed and handed doun without brezh since Borcddit 1lt tincioniri in Thosc four great topes are thosc at the places where Muddh 2 1 18 bom where he 11t3ined to 119dom, where he began 1o) moic the wheel of hus Lan, and where lic attained to part nirvana CHAPTER XXXII ICGC D OF NING ASOLA IS A FORVER DIT TII, AND ITIS NARIKA Wir hing Alol1 in 7 former birth' is a little boy and playing on the road, he met hadype Buddha walking (The stranger) begged food and the boy pleasıntly tooh a handful of carth and gave it to him The Buddha took the earth and returned it to the ground on which he was walking but because of this thc boy) received the recompense of becoming a hing of the iron wheels, to rule over Jambudvipa (Oncc) when he was making a judicial tour of inspection through Jambudvipa, he saw, between the iron circuit of the two hills a narakas for the punishment of wiched men Having thereupon asked his ministers what sort of a thing it was they replied, It belongs to Yama* king of 1 Here is an instance or used as was pointed out in note 3 page 30 for a former age and not merely a former time Perhaps 'n ommer birth is the best translation The Corean reading of ha yapı Buddha is certainis preferable 10 the Chinese Sakya Buddha ► See note 3 P 49 • I prefer to retain the Sanskrit term here instead of translating Chinese text by Earth s pnson ('the ) or 'a prison in the earth the name which has been adopted generally by Christian missionaries in China for gehenna and hell • Estel (p 173) says Yama was onginally the Aryan god of the dead living in a heaven above the world, the regent of the south but Brahmanism transferred bus abod to hel] Both viens base been retaiged by Buddhism The Yama of the text is the regent of the narakas resuing south of Jambu dvipa outside the Chakrasilas (the double circuit of mountains above) in a palace built of bracs and iron He has a ster who controls all the female culprits as ·SOKA S NARAKA 91 de.nous for punishing wicked people. The king thought within himself (Even) the king of demons is able to make a naraka in which to deal with wiched men, why should not I, who am the lord of men, make a naraka in which to deal with wicked men?' He forthwith asked his ministers who could make for him a naraka and preside over the punishment of sicked people in it. They replied that it was only a man of extreme wickedness who could make it, and the king thereupon sent officers to seek everywhere for (such) a bad man, and they saw by the side of a pond a man tall and strong, with a black countenance, yellow hair, and green eyes hooking up the fish with his feet, while he called to him birds and beasts and, when they came, then shot and killed them, so that not one escaped Having got this man, they took him to the king who secretly charged him, 'You must make a square enclosure with high walls Plant in it all kinds of flowers and fruits, mahe good ponds in st for bathing, maheit grand and imposing in every way so that men shall look to it with thirsting desire, make its gates strong and sure, and when any one enters instantly seize him and punish him as a sinner, not allowing him to get out Even if I should enter, punish me as a sinner in the same way, and do not let me go I now appoint you master of that naraka Soon after this a bhikshu, pursuing his regular course of begging his food entered the gate (of the place) When the lictors of the paraka saw him, they were about to subject him to their tortures, but he, ſnghtened begged them to allow him a moment in which to eat his mudday meal Immediately after, there came in another man, whom they thrust into a mortar and pounded till a red froth overflowed As the bhikshu looked on there came to him the thought of the impermanence, the painful suffering and inanity of this body, and how it is but as a bubble and as foam and instantly he attained to Arhatship Immediately after, the fictors seized him and threw him into a caldron of he exclusively deals with the male sex Three times bouever in every tweatsfour hours a demon pours boiling copper in o Yama s mouth and squeezes it down hus throat, causing bum unspeakable pain Such hoever is the wonderful transrotation of births that when Yama s sins have been expiated he is to be reborn as Buddha, under the name of The Unrersal log 02 ·yi TI! TKO FIS OF FX wira kuliner "CT Thert *** a kink of joyful unulaction however, in the bhilihu's countenant The fire mai extinguished, and the water In the middle for the caldron) there rose up a lotus wit, of the bhikshu kalad on it The lictors at once went and reporal to the king that there WIJ A manellous occurrence in the naraha and wished him to go and melt but the kin; uld, 1 formerly mude such an agreement that now I ure not go to the place) The lictory ul. This is not a small mallet Your majesty ought to go quickly I.ct your former afreement be allered The king thereupon followed them and entered (the naraka) when the bhiksha preached the Lan to him, and he believed and was made frec! Torthwith he demolished the naraka and repeated of all the evil which he had for merly donc I'rom this time he belies od in and honoured the Three Prcelous Ones, and constantly went to a patra iree, sepseauag under lc, with self reproach of his crrors, and accepting the eight rules oſabstincaces The qucca asked where the king wis constantly going to, and the ministers replied that he was constantly to be seen under (such and such) * patra tree. She watched for a time when the king was not there, and then sent men to cut the tree down When the king camc, and saw what had been done, he mooned away with sorrow and fell to the ground Ills minstens sprinkled water on his face, and after a considerablc tinc hc revived llc then built all round (the stump) with bricks and poured a hundred pitchers of corg' milk on the roots, and as he Lay with hla four limbs spread out on the ground, he took this oath, 'If the tree do not live I will never nise from this. When he had uttered this onth, the tree immediately began to grow from the roots, and it has continued to grow till now when it is ncarly 100 cubits in height. CHAPTER XXIII MOUNT CURUPADA, MITERE LAŠYAPA BUDDIIA 5 ENTIRE SKELETON IS (TUE travellers) going on from this three le to the south came to a mountain named Gurupada! inside which Mahakaśyapa even Or was loosed, from the bonds I suppose of his vanous allusions. I have not thet with this particular numerical category Fowls foot hill, with three peaks resembling the foot of a chicken It les ·SKELETON OF KASYAPA BUDDHA ÎN MOUNTAIN 93 now IS He made a cleft, and went down into it, though the place where he catered would not (now) admit a man Having gone down very far, there was a hole on one side, and there the complete body of Kaśyapa (still) abides Outside the holc (at which he entered) is the earth with which he had washed his hands! If the people living thereabouts have a sore on their heads, they plaster on it some of the earth from this, and feel immediately easier On this mountain now as of old, there are Arbats abiding Devotees of our Law from the various countries in that quarter go year by year to the mountain, and present offerings to Kaśyapa, and to those u bose hearts are strong in faith there come Arhats at night, and talk with them, discussing and explaining their doubts and disappearing suddenly afterwards On this hill hazels grow luxuriantly, and there are many lions, tigers, and wolves, so that people should not travel incautiously CHAPTER XXXIV ON THE WAY BACK TO PATNA. VÂRÂNASI, OR BENÅRES SÅKYA- MUNIS FIRST DOINGS AFTER BECOMING BUDDHA. FA HIENS retumdd (from here) towards Patalıputtra keeping along the course of the Ganges and descending in the direction of the west. seven miles south-east of Gaya and was the residence of Mahåkašyapa who is said to be still living inside this mountain So Estel says P 58 but this chapter does not say that Kasyapa is in the mountain alive but that his body entire is un a recess or hole in 1 Hardy (M B P 97) says that after Kayapa Buddha s body was burnt, the bones still remained in their usual position, presenting the appearance of a perfect skeleton. It is of him that the chapter speaks and not of the famous disciple of Sakyamani who also is called Mahákasyapa. Thus will appear also on a comparison of Extels articles on 'Mahakaśyapa and Ka Syapa Buddha. Was it a custom to wash the hands with earth, as is often done with sand? · This I conceive to be the meaning here Få hien is here mentioned singly as in the account of his visit to the cave on Gndhra kata. I think that Táo chung may have remained at Patna after their first visit to it. • See note I p 77 ·94 TIE IRAILS Ut WŁA After going to yojanas he found a vihara, named 'The Wilderness' a place where Buddha had ducit, and where there are monks now Pursuing the same course, and going still to thc cst, he amved, after tu clvcyojinas at the city of Virinast in the kingdom of Kast Rather more than ten ic to the north cast of the city he found the vihári in the park of The Fishi s Deer wild? In this pirk there formerly resided 1 Praty cha Buddha' wsth whom the decr ucre regularly in the habit of stopping for the night when the World honoured one was about to attain to perfect Wisdom the devas sing in the shy 'The son or king Suddhodanı, having quitted his family and studied the Path (of Wisdom)' will now in seven days become Buddha' The Pratych ? Buddha heard their words and immediately attained to nirvana, and hence this place was named 'The Park of the rishis Deer wild After the World honoured one had attained to perfect Wisdom, men built the vihara in it Buddha wished to convert haundinya and his four companions, but 1 The city surrounded by rivers, the modern Benares, Int 25 33 N fon 83° 5' E ** The rishi, says Eitel, is a man whose bodily frame has undergone a certain transformation by dint of meditation and asceticism so that he is for an indefin te period exempt from decrepitude age and death As this penod us beheved to extend far beyond the usual duration of human life such persons are called, and popularly believed to be, immortals Rishis are divided into vamous classes, and rishi ism is spoken of as a seventh path of transrotation, and rishis are referred to as the seventh class of sentent beings Taoism as well as Buddhism has its Seen in See note 2, P 40 • See note 4 p 64 * For another legend about this park, and the identification with a fine wood $till existing see note in Beals first version p 135 * A prince of Magadha and a maternal uncle of Sakyamuni who gave him the name of Alatâta meaning automat and hence he often appears as Ajfåta haundinja He and his four friends had followed Śakyamun into the Uruvalvå desert sympathising with him in the austenlies he endured and hoping that they rould issue in his Buddhaship They were not aware that that issue had come which may show us that all the accounts in the thirty first chapter ·CONVERSION OF XAUNDINYA AND OTHERS 95 they, (being awure of his intention) said to one anotner, This Sramana Gotama' for six y cars continued in the practice of painful austenities eating daily (only) a single hemp seed, and one grain of rice, without attaining to the Path (of Wisdom) how much less will he do so now that he has entered (again) among men and is giving the reins to the indulgence of) his body, his speech, and his thoughts! What has he to do with the Path (of Wisdom)? To-day, when he comes to us let us be on our guard not to speak with him At the places where the five men all rose up and respectfully saluted (Buddha) when he came to them where sixty paces north from this he sat with his face to the east, and first turned the wheel of the Law converting Kaundinya and the four others, where P 186 are merely descriptions by means of external imagery of what bad taken pla e Internalls The Kingdom of nirvana had come without observation. These frends knew it not and they were offended by what they considered śákyamuni s failure and the course he was now pursuing See the account of their conversion in NI B "This is the only instance in Fa hien s text where the Bodhisattva or Buddha 18 called by the surname Gotama For the most part our traveller uses Buddha as a proper name thougb it properly means The Enlightened He uses also the combinations Sakya Buddha = The Buddha of the Sakya tube and Sakya muni = The Sakya sage This last is the most common designation of the Buddha in China and to my mind best combines the characteristics of a descnptive and a proper name Among other Buddhistic peoples Gotama and Gotama Buddha are the more frequent designations It is not easy to account for the rise of the surname Gotama in the Sakya famıly, as Oldenberg acknowledges He says that "the Šahyas, in accordance with the custom of Indian noble families had borrowed it from one of the ancient Vedic bard families Dr Davids ( Buddhist p 27) says "The family name was certainly Gautama, adding in a note It is a cunous fact that Gautama is still the family name of the Rajput chiefs of Nagara the village which has been identified with Kapılavastu Dr Eitel says that Gautama was the sacerdotal name of the Sakya family which counted the ancient ſishi Gautama among its ancestors When we proceed however to endeavour to trace the con nexion of that Brahmanical fish with the Sakya house by means of 1323 1468 1469 and other historical works in Nanjio s Catalogue we soon find that Indian histones have no surer foundation than the shifting sand -see EH on the name Śáhya pp 108 109 We must be content for the present simply to accept Gotama as one of the surnames of the Buddha with whom we have to do ·96 THE TRAVELS OF FA HIEN twenty paces further to the north, he delivered his prophecy concoming Maitrey?', and where, at a distance of fifty paces to the south, the dragon Elapattra asked him, 'When shall I get free from this någa body? --at all these places topes were reared, and are still existing In (the park) there are two monasteries in both of which there are monks residing When you go north west from the vihara of the Deer wild park for thirteen yojanas, there is a kingdom named hausâmbi? Its vihara is named Ghochiravana-a place where Buddha formerly resided Now, as of old, there 19 a company of monks there, most of whom are students of the hinayang East from (this), when you have travelled eight yojanas is the place where Buddha converted the evil demon There, and where he walked in meditation) and sat at the place which was his regular abode, there have been topes erected There is also a monastery, which may contain more than a hundred monks CHAPTER XXXV DAKSHINA, AND THE PIGEON MOVASTERY SOUTH from this 200 yojanas, there is a country named Dakshina”, where there is a monastery (dedicated to) the bygone Kasyapa Buddha, 1 See note 3 P 25 It is there sard that the prediction of Maitreya's succession to the Buddhaship was made to him in the Tushita heaven Was there a repetition of it here in the Deer park, or as a prediction now given concerning something else? Nothing seem to be known of this någa but what we read here • Identified by some with Kusia near Kurrah (lat. 25° 41' N., lon 81 37' E.) by others with Kosam on the Jumna thirty miles above Allahabad See E H P 55 * Ghochira was the name of a Vaišya elder or head who presented a garden and vihara to Buddha Hardy (A B, P 356) quotes a statement from a Singhalese authority that Śákyamuni resided here during the ninth year of his Buddhaship • Dr Davids thinks thus may refer to the striking and beautiful story of the conversion of the Yakkha Alavaka as related in the Uragavagga, Alavakasutta, PP 29-31 (Sacred Books of the East, vol. I part u) Said to be the ancient name for the Deccan. As to the vanous marvels in the chapter it must be borne in mind that our author as he tells tus at the end, only gives them from hearsay See Buddhist Records of the Western World, vol 11 pp 214 215 where the description however, is very different ·THE PIGEON MONASTERY OF DAXSHINA 97 nd which has been hewn out from a large hill of rock It consists in all f five storeys,-the lowest, having the form of an elephant, with 500 partments in the rock, the second, having the form of a lion with oo apartments, the third, having the form of a horse, with 300 apartpents, the fourth, having the form of an ox with 200 apartments, nd the fifth, having the form of a pigeon, with 100 apartments At he very top there is a spring the water of which always in front of he apartments in the rock goes round among the rooms now circling, 10W curving, till in this way it arrives at the lowest storey having followed he shape of the structure, and flows out there at the door Everywhere a the apartments of the monks the rock has been pierced so as to form vindows for the admission of light, so that they are all bright without iny being left in darkness At the four corners of the (tiers of) apartnents, the rock has been hewn so as to form steps for ascending to the op (of each) The men of the present day, being of small size, and going up step by step, manage to get to the top, but in a former age they lid so at one step? Because of this, the monastery is called Paravata, hat being the Indian name for a pigeon There are always Arhats esiding in it The country about is (a tract of) uncultivated hillocks?, without in nabitants At a very long distance from the hill there are villages where the people all have bad and erroneous yiews, and do not hoow the Sramanas of the Law of Buddha Brahmanas or (devotees of) any of the other and different schools The people of that country are constantly seeing men on the wing, who come and enter this monastery Occasion, when devotees of various countries came to perform their worship it it, the people of those villages said to them 'Why do you not fly? The devotees whom we have seen hereabouts all fly, and the strangers inswered, on the spur of the moment Our wings are not yet fully formed The kingdom of Dakshina is out of the way, and perilous to traverse There are difficulties in connexion with the roads, but thowe who know On one * Compare the account of Buddhas great stride of fiteen yojanas in Ceylon As related in chapter XXXVIII • See the same phrase in the Books of the Later Han dynasty, the twenty fourth Book of Biographies p gb ·98 TNT TRAITIS OF FA HIEN how to manage such diſficulties and wish to proceed should bring with them money and vanous articles, and give them to the kiag llc will then send men to scort them These Hill (at different stages) parse them over to others who will show them the shortest routes. ra hien, however, was after all unable to go there, but having received the (above) accounts from men of the country, he has narrated them CHAPTER XXXVI IN PATNA FX HIENS LACOURS IV TRANSCRIPTIOV OF MANU SCRIPTS AND INDIAY STUDIES FOR THIREE TEARS FROX Varanast (the travellers) oot back cast to Paçalıputtra. FA hien s original object had been to search for (copies of the Vinaya. Ia the vanous kingdoms of North Iadu, horever, he had found one master transmitting orally (the rules) to another, but no wntten copies which he could transcribe He had therefore travelled far and come on to Central India Herc, in the mahayana monastery', he found a copy of the Vinaya containing the Mahasanghika' rules,-those which were observed in the first Great Council, while Buddha was still in the world The onginal copy was handed down in the Jetavana vihara As to the other eighteen schools., each one has the views and decisions of its own masters. • Mentioned before in chapter Mahåsånghilah simply means the Great Assembly that is of monks When was thus first assembly in the time of Sikyamant held? It does not appear that the rules observed at it were wruten down at the time The document found by Fa hien would be a record of those rules, or rather a copy of that record We must suppose that the original record had disappeared from the Jetavana vhira, or Få hien would probably have spoken of it when he was there and copied it if he had been allowed to do so The eighteen pů (&A Four times in this chapter the character called pa occurs and in the first and two last instances it can only have the meaning, often belonging to it of copy The second instance however, is different Hox should there be eighteen copies all different from the original and from one another in minor matters? We are compelled to translate the cighteen schools, ·MSS COPIED TÀO-CHING REMAINS AT PATNA 99 Those agrec (with this) in the general meaning, but they have small and trivial differences, as when one opens and another shuts? This copy (of the rules) however, is the most complete, with the fullest explanations a He further got a transcript of the rules in six or seven thousand gåthass being the sarvastıvå dah rules,--those which are observed by the communities of monks in the land of Ts in, which also have all been handed down orally from master to master without being committed to writing in the community here, moreover, he got the Samyuktabhi dharma hridaya-(sastra), containing about six or seven thousand gåthas, he also got a Sátra of 2500 gåthas, one chapter of the Parinir. vana vaipulya Satra', of about 5000 gathas, and the Mahasan. ghikah Abludharma In consequence (of this success in his quest) Få hien stayed here for three years, learning Sanskrit books and the Sanskrt speech, and writing out the Vinaya rules When Tao ching arrived in the Central Kingdom, and saw the rules observed by the Sramanas, and the digatfied demeanour in their societies which he remarked under all occurring circumstances, he sadly called to mind in what a mutilated and imperfect condition the rules were among the monkish communities in the land of Tsin, and made the following aspiration - From this time forth till I come to the an expression well known in all Buddhist wnhngs. See Rbys Davids Manna! P 218, and the authorities there quoted. 1 This is equivalent to the binding and loosing' 'opening and 'shotting,' which found their way into the New Testament, and the Christian Church from the schools of the Jewish Rabbins It was afterwards translated by Få hien into Chinese See Nanjio s Catalogue of the Chinese Tripitaka, columns 400 and 401 and Nos, 1119 and 1150, columns 247 and 253 * A gåtha is a stanza generally consisting it has seemed to me of a few, commonly of two, lines somewhat mencally arranged but I do not know that its length is strictly defined. • A branch' says Eutel of the great vaibhâshika school, asserting the reality of all visible phenomena and claiming the anthonty of Rahula . Sec Nanjios Catalogue No 1987 He does not mention it in his account of Få hen who, he says translated the Samyukta pitaka Sätra. • Probably Nanjio s Catalogue, No 120 at any rate connected with it.

·100 THE TRAVELS OF FA NIEN statc of Buddha, let me not be bom in a frontier landı' He remained accordingly (in India) and did not retum (to the Land of Han) FA hien, however, whose onginal purpose had been to secure the introduction of the complete Visaya rules into the land of Han, returned there alonc. CHAPTER XXXVII TO CAMPÅ AND TAMALIPTI STAY AND LADOURS TUIERE FOR THREE YEARS TAKES SHIP TO SINGHALA, OR CEYLON FOLLOWING the course of the Ganges, and descending eastwards for eighteen yojanas, he found on the southern bank the great kingdom of Champa", with topes scared at the places where Buddha walked in meditation by his vihara and where he and the three Buddhas, his predecessors, sut. There were monks residing at them all Continuing hu journcy cast for nearly fifty yojanas, he came to the country of Tamalıptt", (the capital of which is) a scaport in the country there arc twenty two monasteries, at all of which there are monks residing The Law of Buddha is also flourishing in it. Herc Fa hien stayed two years writing out his Satras', and drawing pictures of Images. After this he embarked in a large merchant vessel, and went floating over the sea to the south west It was the beginning of winter, and the wind was favourable, and, after fourteen days, sailing day and night, they came to the country of Singhala • The people said that it was distant (from Tamalıptı) about 700 yojanas · This then would be the consummation of the Sramana s being to get to be Buddha the Buddha of his time in his Kalpa, and Tao-chung thought that he could attain to this consummation by a succession of births, and was likely to attain to it sooner by living only in India If all this was not in his mund he yet felt that each of his successive lives would be happier, af lived in India * Probably the modern Champanagur three miles west of Baglipoor lat 25° 14' N lon 66° 55' E . Then the principal emporium for the trade with Ceylon and China, the modern Tam look, lat. 22° 17 N., lod 88 a' E., near the mouth of the Hoogly • Perhaps Ching () is osed here for any portions of the Toptata which he had obtained The Kingdom of the Lion Ceylon Singhala 23 the name of . .

·101 SINGHALA, OR CEYLON The kingdom is op a large island, extending from east to west fifty ojanas, and from north to south thirty I eſt and nght from it there re as many as 100 small islands, distant from one another ten, twenty r even 200 le, but all subject to the large island Most of them produce earts and precious stones of various kinds, there is one which produces he pure and brilliant pearl",-an island which would form a square of bout ten le. The king employs men to watch and protect it and equires three out of every ten such pearls, which the collectors find. CHAPTER XXXVIII T CEYLON RISE OF THE KINGDOM FEATS OF BUDDHA TOPES AND MONASTERIES STATUE OF BUDDHA IN JADE. BO TREE FESTIVAL OF BUDDHAS TOOTH THE country orginally had no humaan tahabitants but was occupied enly by spirits and någas with which merchants of various countries arried on a trade. When the trafficking was taking place, the spirits nd not show themselves They simply set forth their precious commoities, with labels of the price attached to them, while the merchants made their purchases according to the price, and took the things away Through the coming and going of the merchants (in this way, when hey went away, the people of (their) various countries heard how Teasant the land was, and flocked to it in numbers till it became a aerchant adventarer from India, to whom the founding of the Zingdom was scribed. His father was named Singha, the Lion, which became the name of the ountry,--Singhala or Singha Kingdom, the Country of the Lion * Called the manı pearl or bead. Mani us explained as meaning free from ain, bright and growing purer It is a symbol of Buddha and of his law he most valuable rosanes are made of manis * It is desirable to translate for which inhabitants or ' people us sewhere sufficient, here by human inhabitants According to other accounts unghala was onginally occupied by Rakshasas or Rakshas demons who cyour men, and beings to be feared monstrous cannibals or anthropophag se terror of the shupwrecked mariner Our author's spints ( 791) were fa gentler type His dragons or någas have come before us again and again ·10: THE TRAITIS or rd uiris peat nation Thic climate) Is temperate and attractise without any difference of summer and winter The refctation is always lsxurunk Culuvation proceeds wheneer men thiak fit there are ao fixed 11081 for it When Iuddha ame to this country mushing to transform the wicked miras by his supernatural power he planted one look at the north of the royal city and the other on the top of a mountain, the exo beraz filteca yoojanas apart Over the footprint at the north of the aty the king built a larse tope yoo cubils high, prandly adorned sith gold and allier, and finished with a combination of all the precious substances By the ade of the torc hc further built a monistery, caliai the Abhayagıri", where thcrc arc (non) five thousand monks There is in it a hall of Buddha, adomed with ano and inlaid work of gold and silser, and rich in the seven precious substances, in which there is an image (of Buddha) in green jade, more than encats cubits in heicht, glittering all over with those substances, and having an appearance of solemn dignity which words annot express in the palm of the right hand there is a priceless pearl. Several cars had now clapsed since ra hien left the land of Han, the . * That Sakyamuni crer visited Ceylon is to me more than doubtful Hards, in M B., pp 207-213 has brought together the legends of three ristks, --in the first, filth, and eighth years of his Buddhaship. It is plain, however, from Ffluens narrative that in the beginning of our fifth century, Buddhism prevziled throughout the island. Davids in the last chapter of hus Beddhism'ascribes its introduction to one of Adoka a missions aher the Council of Patna, under his son Mahunda when Tissa, the delight of the gods, was king (3 c 250-330). • This would be what is known as Adams peak having according to Hardy (pp 311, 317, notes) the three names of Selesumano Samastakata, and Samanila. There is an indentation on the top of it a superficial hollow 5fect 34 inches long and about a fact wide The Hindus regard it as the footpnnt of Śiva the Mohammedans, as that of Adam, and the Buddhists, as in the test, as having been made by Buddha. "Neaning 'The Fearless Hill There is sall the Abhayagiri tope, the highest in Ceylon, according to Dands 150 feet in height and built about B.C 30, by Waita Gåraini, in whose reign about 100 years after the Council of Patna and 330 years aſter the death of Sikyamun the Tripitaka was first reduced whting in Ceylon Ruddhismn270 ·THE FAMOUS BO TREE 103 men with whom he had been in intercourse had all been of regions strange to him, his eyes had not rested on an old and familiar hill or river, plant or tree his fellow travellers, moreover, had been separated from him, some by death, and others flowing off in different directions, no face or shadow was now with him but his own and a constant sadness was in his heart. Suddenly (one day) when by the side of this image of jade, he saw a merchant presenting as his offering a fan of white silk", and the tears of sorrow involuntanly filled his eyes and fell down A former king of the country had sent to Central India and pot a slip of the patra tree®, which he planted by the side of the hall of Buddha, where a tree grew up to the height of about 200 cubits As it bent on one side towards the south east, the king fearing it would fall, Pped it with a post eight or nine spans round. The tree began to grow at the very heart of the prop where it met (the trunk) (a shoot) pierced through the post and went down to the ground where it entered and formed roots that rose (to the surface) and were about four spans round Although the post was split in the middle the outer portions kept We naturally suppose that the merchant offerer was a Chinese as indeed the Chinesc texts say and the fan such as Få hien had seen and used in his native land * This should be the pippala, or bodhidruma generally spoken of in con nexion with Buddha as the Bo tree, under which he attained to the Buddhashup It us strange our author should have confounded them as he seems to do In what we are told of the tree here we have, no doubt his account of the planting growth and preservation of the famous Bo tree which still exists in Ceylon It has been stated in a previous note that Asoka s son Mahinda went as the apostle of Buddhism to Ceylon By and by he sent for his sister Sanghamitta who had entered the order at the same time as himself and whose help was needed some of the king's female relations having signified their wish to become On leaving India she took with her a branch of the sacred Bo tree at Buddha Gaya under which Śakyamynı had become Buddha, of how the tree has grown and still lives we have an account in Davids Buddhism the words of Sur Emerson Tennent that it is the oldest historical tree in the world, but this must be denied if it be true as Eitel says, that the tree at Buddha Gaya, from which the slip that grew to be this tree was taken more than 2000 years ago 19 itself still living in its place We might conclude that Fa bien, when in Ceylon heard neither of Mahinda nor Sanghamitta Duns He quotes ·104 THE TRAVELS OF FÅ HIEN manis hold (of the shoot), and people did not remove them Beneath the tree there has been built a vihara, in which there is an image of Buddha) seated which the monks and commonalty reverence and look up to without ever becoming weared In the city there has been reared also the vihara of Buddha's tooth, on which, as well as on the other, the selen precious substances have been employed The king practises the Brahmanical purifications and the sincerity of the faith and reverence of the population inside the city are also great Since the establishment of government in the kingdom there has been no famine or scarcity, no revolution or disorder la the treasuries of the monkish communities there are many precious stones, and the priceless One of the kings (once) entered one of those treasuries, and when he looked all round and saw the priceless pearls, his covetous greed was excited, and he wished to take them to himself by force In three days, however, he came to himself, and immediately went and bowed his head to the ground in the midst of the monks, to show his repentance of the evil thought As a sequel to this, he informed the monks (of what had been in his mind), and desired them to make a regulation that from that day forth the king should not be allowed to enter the treasury and sec (what It contained) and that no bhikshu should enter it till after he had been in orders for a period of full forty years 1 In the city there are many Vaišya elders and Sabxan. merchants, whose houses are stately and beautiful The lanes and passages are kept in good order At the heads of the four principal streets there have been built preaching halls where on the eighth, fourteenth, and fifteenth days of the month, they spread carpets, and set forth a pulpit, while the monks and commonalty from all quarters come together to hear the Law The people say that in the kingdom there may be altogether sixty thousand monks who get their food from their common stores Compare what is said in chap in about the inquines made at monasteries as to the standing of visitors in the monkhood and duration of their ministry * The phonetic values of the two Chinese characters here are in Sanskrit al and vå bo or bha Sabzan 13 Mr Beals reading of them probably correct. I suppose the merchants were Arabs forerunners of the so-called Moormen who sul form so important a part of the mercantile community in Ceylon. 1 ·FESTIVAL OF BUDDHAS TOOTH 105 "he king besides, prepares elsewhere in the city a common supply of pod for five or six thousand more When any want, they take their reat bowls and go (to the place of distribution), and take as much as the essels will hold, all returning with them full The tooth of Buddha is always brought forth in the middle of the urd month Ten days beforehand the king grandly caparisons a large lephant, on which he mounts a man who can speah distinctly, and 13 ressed in royal robes to beat a large drum, and mahe the following proamation - The Bodhisattva, during three Asankhyeya kalpas', zanifested his activity, and did not spare his own life He gave up kingom, aty, wife, and son, he plucked out his eyes and gave them to other”, he cut off a piece of his flesh to ransom the life of a dove”, he it off his head and gave it as an alms, he gave his body to feed a arving tigress, he grudged not his marrow and brains ach ways as these did he undergo pain for the sake of all living And it was, that, having become Buddha, he continued in the world for orty five years preaching his Law, teaching and transforming, so that nose who had no rest found rest and the unconverted were converted Vhen his connexion with the living was completed, he attained to ari nirvana (and died) Since that event, for 1497 years, the light of he world has gone out ®, and all living beings have had long-continued edness Behold i ten days after this, Buddha s tooth will be brought Orth, and taken to the Abhayagırı vihara Let all and each, whether In many * A Kalpa, we have seen denotes a great period of time, a penod during hich a physical universe is formed and destroyed Asanthyeya denotes he highest sum for which a conventional term exists, according to Chinese alculations equal to one followed by seventeen ciphers according to Thubetan ad Singhalese, equal to one followed by ninety seven ciphers Every Maha alpa consists of four Asankhyeya kalpas Eitel p 15 * See chapter 1 See chapter 21, "He had been born in the Sakya house to do for the world what the character Hall his past births required, and he had done it. "They could no more see him, the World honoured one Compare the acred Books of the East, vol. xi Buddhist Suttas PP 89 121 and note Ap 89 P ·106 TIC TRAVELS OF FA NIE monks or Tucs, who wish to amisg merit for themselves, make the roads smooth and in good condition grandly adorn the lanes and by ways, and provide abundant store of flowers and incense to be used as offerings to it When this proclamation is over, the king exhibits so as to line both sides of the road the five hundred different bodily forms in which the Bodhisattva las in the course of his history appeared -here as Sudana", there as Sama , 101 as the king of elephants, and then as a stag or a horse 3 All these figures are brightly coloured and grandly executed, loohing as if they were alive After this the tooth of Buddha is brought forth, and is carried along in the middle of the road Every where on the way offerings are presented to it, and thus it arrives at the hall of Buddha in the Abhayagiri Vihara There monks and laics are · Sudana or Sudatta was the name of the Bodhisattva in the birth which preceded his appearance as Sakyamuni or Gotama, when he became the Supreme Buddha This period is knonn as the Vessantara Jataka of which Hardy VI B, PP 116-124 gives a long account see also Buddhist Birth Stories, the Nidana hatha p 3.8 In it as Sudana, be fulfilled the Perfections his distinguishing attribute being entire self renunciation and alms giving so that in the Nidana Katha he is made to say ( Buddhist Birth Stories' p 158) - * This earth unconscious though she be and ignorant of joy or grief Even she by my free giving's mighty poser was shaken seven times Then when he passed away he appeared in the Tushita heaven, to enter in due time the womb of Mahá mâyâ, and be born as Sakyamuni ? I take the name Sama from Beals revised version He says in a note that the Sama Jataka as well as the Vessantara is represented in the Sanchi sculptures But what the Sama Jataka was I do not yet know But adopting this name, the two Chinese characters in the text should be translated the change into Sama Rémusat gives for them la transformation en éclair Beal in his first fersion his appearance as a bright flash of light, Giles as a flash of lightning, my own first version was as the changing flashes of lightning Juliens Méthode does not give the phonetic value in Sansknt of DR In an analysis of the number of times and the different forms in which Sakyamunı had appeared in his Jataka buths given by Hardy (MI B P 100), 1 13 said that he had appeared sit times as an elephant, ten times as a deer, and four times as a horse ·CREATION OF AN ARHAT 107 collected in crowds They burn incense light lamps and perform all the prescribed services, day and night without ceasing till ninety days have been completed, when the tooth) is returned to the vihara within the City On fast days the door of that vihára is opened, and the forms of ceremonial reverence are observed according to the rules Forty le to the east of the Abhayagiri vihåra there is a hill with a vihari on it called the Chaityal where there may be coo monks Among them there is a Srimana of great virtue nimed Dharma gupta honoured and looked up to by all the kingdom He has lived for more than forty years in an apartment of stone constantly showing such gentle ness of heart that he has brought snakes and rats to stop together in the same room without doing one another any harm CHAPTER XXIX CREVATION OF AV ARHAT SERMON OF A DEVOTEE SOUTH of the city seven le there is a vihara, called the Maha vihâra, where 3000 monks reside There had been among them a Sramana of such lofty virtue, and so holy and pure in his observance of the disciplinary rules that the people all surmised that he was an Arhat when he drew neyr his end the king came to examine into the point, and having assembled the monks according to rule ashed uhether the bhikshu had attained to the full degree of Wisdom & They answered in the affirma tive, saying that he was an Arhat The king accordingly when he died buried him after the fashion of an Arhat as the regular rules prescribed 1 Chaitza is a general term designating all places and objects of religious wor ship which have a reference to ancient Buddhas and including therefore Stūpas and temples as well as sacred relics, pictures statues &c It is defined as a fane a place for worship and presenting offerings Eitel P 141 The hill referred to is the sacred hull of Mihintale, about eight miles due east of the Bo tree -Davids Buddhism pp 230 231 • Eitel says (p 31) A famous ascetic the founder of a school which flourished in Ceylon AD 400 But F& bien gives no intimation of Dharma gupta s founding a school Possibly and asked the bhikshu &c I prefer the other way of construing however p 2 ·108 THE TRAVELS OF FA HIEN Four or five le east from the vihara there was reared a great pile of fire wood, which might be more than thirty cubits square, and the same in height Near the top were laid sandal, aloe, and other kinds of fragrant wood On the four sides of the pile) they made steps by which to ascend it With clean white hair-cloth, almost like silk, they wrapped (the body) round and round! They made a large carriage frame, in form like our funeral car, but without the dragons and fishes ? At the time of the cremation, the king and the people, in multitudes from all quarters, collected together, and presented offerings of flowers and incense While they were following the car to the burial ground, the king himself presented flowers and incense When this was finished, the car was lifted on the pile all over which oil of sweet basıl was poured and then a light was applied While the fire vas blazing, every onc, with a reverent heart, pulled off his upper garment and threw it with his feather fan and umbrella from a distance into the midst of the flames to assist the burning When the cremation was over, they collected and preserved the bones, and proceeded to erect a tope Få hien had not arrived in time (to see the distinguished Shaman) alive and only saw his burial At that time the king who was a sincere believer in the Law of Buddha and wished to build a new vihara for the monks, first convoked a great 1 It seems strange that this should have been understood as a wrapping of the immense pyre with the cloth There is nothing in the text to necessitate such a version but the contrar) Compare Buddhist Suttas PP 92 93 See the description of a funeral car and its decorations in the Sacred Books of the East vol xxu the Li K7 Book XIX Fa hiens e mj. in this country)' which I have expressed by our shows that whatever notes of this cremation he had taken at the time the account in the text was composed after his retum to China, and when he had the usages there 10 his mind and perhaps before his eyes. This disposes of all difficulty occasioned by the dragons and fishes' The E at the end is merely the concluding particle The Pyre served the purpose of a banal ground or grave, and hence our author writes of it as such • This king must bare been Maba nåna (A D 410-432) In the time of his ·SERMON ON THE ALMS BOWL OF BUDDHA 109 assembly After giving the monks meal of rice and presenting hig offerings (on the occasion), be selected a pair of first-rate oxen the horns of which were grandly decorated with gold, silver, and the precious substances A golden plough had been provided, and the king himself turned up a furrow on the four sides of the ground within which the building was to be He then endowed the community of the monks with the population, fields, and houses writing the grant on plates of metal, (to the effect) that from that time onwards, from generation to generation no one should venture to annul or alter it. In this country Fa hien heard an Indian devotee, who was reciting a Satra from the pulpit, say Buddha's aims bowl was at first in Vaišali, and now it is in GandharaAfter so many hundred years' (hre gave, when Fa hien heard him the exact number of years, but he has forgotten it), 'it will go to Western Tukhåra', after so many hundred y ears to Khoten, after so many hundred years, to Kharachar”, after 80 many hundred years to the land of Han, after so many hundred years at will come to Sinhala, and after so many hundred years it will return to Central India After that it will ascend to the Tushita heaven, and when the Bodhisattva Maitreya sees it, he will say with a sigh, 'The alms bowl of Śakyamuni Buddha is come ” and with all the devas he will present to it flowers and incense for seven days When these have expired, it will return to Jambudvipa where it will be received by the king of the sea någas and taken into his någa palace When Maitreya shall be about to attain to perfect Wisdom (and become Buddha), it will again separate into four bowls", which will return to the top of mount Anna", whence they came After Maitreya has become predecessor, Upatissa (A D 368-470) the pitakas were first translated into Singhalese Under Mahả năna, Buddhaghosha wrote his commentaries. Both were great builders of viháras See the Mahiran 2, PP 247, foll · See chapter XI Få bien had seen it at Purushapura which Eitel says was 'the ancient capital of Gandhára. • Western Tukhara (DW $) is the same probably as the Takhåra 0%) of chapter xu & king of which is there descnbed as trying to carry off the bowl from Purushapura. • North of the Bosteng lake at the foot of the Thien shan range (E. H P 56) . See note 3 P 35 Instead of Anna' the Chinese recensions have Vina, ·112 THE TRAVELS OF FA HIEN them into the water Få hien also took his pitcher and washing basin, with some other articles, and cast them into the sea, but fearing that the merchants would cast overboard his books and images, he could only think with all his heart of Kwan shc yın, and commit his life to (the protection on the church of the land of Han, (saying in effect), I have travelled far in search of Our Law Let me, by your dread and supernatural (power), return from my wanderings, and reach my resting placet' In this way the tempest continued day and night, till on the thirteenth day the ship was carried to the side of an island, where, on the ebbing of the tide, the place of the leak was discovered and it was stopped, on which the voyage was resumed On the sea (hereabouts) there are many pirates, to meet with whom is specdy death The great ocean spreads out, a boundless expanse There is no knowing cast or west, only by observing the sun, moon, and stars was it possible to go forward If the weather were dark and rainy, (the ship) went as she was carried by the wind, without any definite course In the darkness of the night, only the great waves were to be seen, breaking on one another, and emitting a brightness like that of fire, with huge turtles and other monsters of the deep (all about) The merchants were full of terror, not knowing where they were going The sea was deep and bottomless, and there was no place where they could drop anchor and stop But when the sky became clear, they could tell east and west, and (the ship) again went forward in 1 We have in the text a phonetisation of the Sansknt hundiki which is explained in Eitel by the two characters that follos as= washing basın, but two things evidently are intended · Sce note 5 p 46 At his novitiate Fa hien had sought the refuge of the three Precious Ones (the three Refuges Eh] of last chapter) of which the congregation or body of the monks was one, and here bis thoughts tum naturally to the branch of it in China His words in his heart were not exactly words of prayer, but cry nearly so • In the text * ta fung the great finde =the typhoon ·men THEY GET TO LAND 113 the nght direction If she had come on any hidden rock there would have been no way of escape Aſter proceeding in this way for rather more than ninety days, they arved at a country called Java dvipa, where various forms of error and Brahmanism are flourishing, while Buddhism in it is not worth speaking of After staying there for five months (Fa-bien) again embarked in another large merchantman which also had on board more than 200 They carried provisions for fifty days, and commenced the voyage on the sixteenth day of the fourth month Få hien kept his retreat on board the ship They took a course to the north-east, intending to fetch Kwang chow After more than a month when the night drum had sounded the second watch, they encountered a black wind and tempestuous rain which threw the merchants and passengers into consternation Få hien again with all his heart directed his thoughts to Kwan-she-yın and the monkish communities of the land of Han and through their dread and mysterious protection was preserved to day-break. After day break the Brahmans deliberated together and said "It is having this Śramana on board which has occasioned our misfortune and brought us this great and bitter suffering Let us land the bhikshu and place him on some island shore We must not for the sake of one man allow ourselves to be exposed to such imminent peril A patron of Få hien, however, said to them, 'If you land the bhit-shu you must at the same time land me and if you do not then you must kill me land this Śramana when I get to the land of Han I will go to the king and inform against you The king also reveres and believes the Law of Buddha and honours the bhikshus The merchants hereupon were perplexed and did not dare immediately to land (Fa-hien) At this time he sky continued very dark and gloomy and the sarling masters looked at one another and made mistakes More than Seventy days passed (from their leaving Java) and the provisions and water were nearly exhausted They used the salt water of the sea for cooking and carefully divided the (fresh) water, each man getting two pints Soon the wbole was nearly gone and the merchants took counsel and said 'At the ordinary rate of sailing we ought to have reached Kwang chny and now the time is passed by many days 9 If you ·THE TRAI'EIS OF FANIEN must ucnot haic held a urong course? Immediately they directed the ship to the north west, looking out for land, and after siling day and night for tuclic days they rciched the sliore on the south of mount Lio, on the borders of the prefecture of Clang hwng', and immediately got good wtor and egetables They had passed through many perils and Hardships, and had been in a state of anxious apprehension for many days together, and now suddenly arnving at this shorc, and sceing thosc (well known) vegetables, the Ici and kuoh', they hnew indeed that it was the land of Han Not seeing hon ever, any inhabitants nor any traces of them, they did not know shercabouts they were Some said that they had not yet got to huang chow and others that they had passed it Unable to come to a dcfinite conclusion, (some of them) got into a small boat and entered a crech, to look for some one of whom they might ask what the place was They found two hunters whom they brought back with them, and then called on Få hien to act as interpreter and question them ra hien first spoke assuringly to them, and then slowly and distinctly asked them, 'Who are you?' They replied We are disciples of Buddha ? He then asked, "What are you looking for among these hills?' They began to lic, and said, · They had got to the south of the Shan tung promontory, and the foot of mount Léo, which still rises under the same name on the extreme south of the peninsula cast from Keîo Chow, and having the district of Tseih mih on the cast of it All the country there is included in the present Phing too Chow of the department Lâe chow The name Phing too dates from the Han dynasty but under the dynasty of the After Che (1) (A D 479-501) it was changed into Chang kwang Få hien may have lived and composed the narrative of his travels after the change of name was adopted See the Topographical Tables of the different Dynasties (It #*) published in 1815 • What these vegetables exactly were it is difficult to say and there are different readings of the characters for them Williams Dictionary under kwoh brings the two names together in a phrase, but the rendering of it is simply'a soup of simples For two or three columns here however the text appears to me confused and imperfect I suppose these men were really hunters, and when brought before Fa hien becau e he was a śramana they thourht they would please him by saying ·END OF THE TRAVELS 115 'To-morrow is the fifteenth day of the seventh nionth We wanted to get some peaches to present to Buddha He asked further What country is this?' They replied “This is the border of the prefecture of Chang kwang, a part of Tsing chow under the ruling) House of Tsın' When they heard this, the merchants were glad, immediately asked for (a portion of) their money and goods and sent men to Chang- Iwang city The prefect Le E was a reverent ocliever in the Law of Buddha When he heard that a śramana had arrived in a ship across the sea, bringing with him books and images, he immediately came to the sea shore with an escort to meet the traveller), and receive the books and images, and took them back with him to the seat of his government On this the merchants went back in the direction of Yang chowa, (but) when (Få hren) arried at Tsing-chow, (the prefect there)* begged him (to remain with him) for a winter and a summer After the summer retreat was ended, Få hien, having been separated for a long time from his (fellow ]masters, wished to hurry to Chang gan, but as the business which he had in hand was important, he went south to the Capital“, and at an interview with the masters (there) exhibited the Satras and the collection of the Vinaya (which he had procured) After Ta hien set out from Ch ang gan, it took him sıx years to reach they were disciples of Buddha But what had disciples of Buddha to do with hunting and taking life? They were caught in their own trap, and said they were looking for peaches The Chinese character here has occurred twice before but in a different meaning and connexion Rémusat Beal and Giles take it as equivalent to 'to sacrifice But his followers do not 'sacrifice to Buddha That is a pro term should not be employed of ything done Buddhistic services * Probably the present department of Yang chow in heang 500, but as I have said in a previous note the narrative does not go on so clearly as it generally does "Was, or could this prefect be Le E? Probably not Chang gan but Nan king which was the capital of the Easter Tsin dynasty under another name 92 ·116 THE TRAI ELS OF FA HIEN Central India', stoppares there extended over (other) six years, and on his return it took him three years to reach Tsing chow The countries through which he passed here a few under thirty Trom the sandy descrt westwards on to India, the beauty of the dignified demcanour of the monkhood and of the transforming influence of the Law was beyond the poner of language fully to describe, and reflecting how our masters had not heard any complete account of them, he therefore (sent on) without regarding his own poor life, or (the dangers to be encountered) on the sca upon his retum, thus incurring hardships and difficulties in a double form He was fortunate enough, through the dread poner of the three Honoured Ones!, to receive help and protection in his penis, aprt therefore he wrote out an account of his experiences, that worthy readers might share with him in whit he had heard and said' It was in the year heah yun", the twelfth year of the penod E hc of the natrauc The whole of this paragraph is probably Fi hien s own conclusion of his The second half of the second sentence, both in sentiment and style n the Chinesc text, seems to necessitate our ascribing it to him writing on the implise of his own thoughts in thc same indirect form which he adopted for his whole narrative There are, however two peculiar phraseologtes in it which might suggest the work of another hand for the name India where the first is placed a character is employed which is similarly applied nowhere else and again the three Honoured Ones, at which the second is placed, must be the same as the three Precious Ones which we have met with so often, unless we suppose that is printed in all the revisions for the World honoured one which has often occurred On the whole while I accept this paragraph as Få hien s own I do it with some hesitation That the following and concluding paragraph is from another hand there can be no doubt And it is as different as possible in style from the simple and straightforward narrative of Fa hien • There is an error of date here for which it is difficult to account The year Keah yin was A D 414 but that was the tenth year of the period E he, and not the twelfth the cyclical designation of which was Ping shin According to the preceding paragraph, Fi hien s travels had occupied him fifteen years so that counting from A D 399 the year Ke håe as that in which he set out the year of his getting to Tsing chow would have been Kwei chow the ninth year of the ·L'ENVOI 117 (Eastern) Tein dynasty, the ycar star being in Virgo Libra, in the summer, at the close of the penod of retreat, that I met the devotee FA. hien On his arrival I lodged him with myself in the winter study, and there, in our mectings for conversation, I asked him again and again about his travels The man was modest and complaisant, and answered readily according to the truth I thereupon advised him to enter into details where he had at first only given a summary, and he proceeded to relate all things in order from the beginning to the end He said himself, When I look back on what I have gone through, my heart 13 involuntarly moved, and the perspiration flows forth That I encountered danger and trod the most perilous places, without thinking of or spanng myself, was because I had a definite aim, and thought of nothing but to do my best in my simplicity and straightforwardness Thus it was that I exposed my life where death seemed inevitable, if I might accomplish but a ten thousandth part of what I hoped' These words affected me in turn, and I thought - This man is one of those who have seldom been seen from ancient times to the present Since the Great Doctrine flowed on to the East there has been no one to be com pared with Hien in his forgetfulness of self and search for the Law Henceforth I know that the influence of sincerity finds no obstacle, howperiod Ehe, and we might join on. This year heah-yın to that paragraph as the date at which the narrative was written out for the bamboo-tablets and the silk, and then begins the Envoy In the twelfth year of Ehe This would remove the error as it stands at present but unfortunately there is a particle at the end of the second date () which seems to tie the twelfth year of E he to Keah yin, as another designation of it The year star is the planet Jupiter the revolution of which in twelve years, constitutes a great year Whether it would be possible to fix exactly by mathematical calculation in what year Jupiter was in the Chinese zodiacal sign embracing part of both Virgo and Scorpio, and thereby help to solve the difficulty of the passage I do not know, and in the meantime must leave that difficulty as I have found it. 1 We do not know who the writer of the Envoy was T'he winter study or library' would be the name of the apartment in his monastery or house, where he sat and talked with Få huen ·118 TII TRAIFIS OF FA NIES cicr crcat which it docs not os crcome and that force of salt does not ful to accomplish whatever service it undertalcs Docs not the accomplishins of such sonicc antc from forsciting and disregarding) what is (renenlly) conudered as important, and attaching importance to wlaat is (fcncrally) forgotten?"

·INDEX À le 54 Âme (Asita risku) page 65 Bodhisattva 19 Legends of Buddha when Bodhisattva 30 31 32 38 73 Abhayagin morastery 102 105 106, 74 105 Maitreya Bodhisattva 25 107 Hall of Buddha in and statue Books of Discipline the See Vinaya of jade 102 103 b ihma (hing) the first person of the Abhidharma 10 et al Brahmanical Trimurti 49 89 Ajatasatru (king) 76 81 82 85 Brahmans 47 55 60 61 The Brah Alms-bowl of Buddha 34 35 109 110 man Radha sami 78 Âmbapalı 72 Buddha incarnation of the 65 inci Anågâmin 57, 86 dents of his early Ife 65 66, where Ananda 33 44 45 72 74 83 death he renounced the world 70, where of in Samadhi 75-77 he died yo where he endured austen Ângulimálya 56 tres 87 legends of that time 87 88 Anna (mount) 109 His attainment of the Buddhashup Anuruddha, 48 89, first labours afterwards 89 In Arhan the or Arhat (in Chinese Lo-han), Ceylon 101, his wonderful stride and 34 40, 57 71 75 86 Cremation of footprint, 107 Buddha s preaching, an Arhat 107 108 Arya 57 Buddhism Få len s name for 30 Asankbyeya kalp 105 Buddhists different esumates of the Asoka 31, 60, his spirit built palace, number of 5-8 and halls, 77 his brother 77, his great tope and inscription 80, his Central India or the Middle hingdom vihira and pillar, 50 51, his city 28 Condition and customs of 42 and pillar of Ne le 80 wished to 43 build 84,000 topes 69, legend of his Chakravartu kung 49 90 naraka 90-92 Champi joo Topes and monatories u roo Bhikshu, 13 29 76 83 86 91 92 113 Chatchaman1 60 Swade of 86 Bhikshunt 45 Chandaka, 70 Chandulas 43 Bimbisira (king) 81 87 Bo tres the in Ceylon 103 104 In Ching 637, 9 10 115 Gard, 88 Both are called 18 mis.ate Chang Keen, 27 54 66 .

·120 THE TRAVELS OF FA HIEN Ā le 54 Charcoal tope the 70 desert of Gobi 12, Shen shen 12 Che-yen (pulgtım) 11, 15 Woo-e, 14, Yu teen 16, Tsze hoh China or the land of Han 13 24 58 31, Yu hwy 21, heeh chå 22, TOO 109 113 T'o-leih 24, crosses the Indus 26, Council in Šrataparpa cavern, 85, of Woo chang or Udyâna 28, Soo ho- Varkali 75 to or Swastene, 29, Gandhara 31, Takshasila 32, Purushapura OF Dakshina 96-98 Peshawur 33, He lo or Hidda in Dana and danapati, 11 53 Nagára 36, Nagára 38-40, Little Danta kashtha, legend of Buddha s, 54 Snowy mountains 40, Loe 41, 55 Poh nâ 41, Tecrosses the Indus 41, Desert of Gob: 12 Deva or Brahmanic god 19 50 79 Pe too, or Bhida 41, Mathura or Muttra 42, Sankásya 47, Kanya Devadatta 60 86, followers of 62 kubja or Canouge 63 Devalaya, 'The Shadow Covered 60, 61 Sha-che 54, Sravasti in košala, 55 Devaloka, 25 Dharma the Law one of the constituents Too wer 63, Na pei keä, 64, Ka pilavastu 64 Rama, 68, Kusanagara of Buddhism 28 et al 70, Vaisalı 72, confluence of the Dharma gupta 106 107 five rivers, 75, Patalıputtra or Patna, Dipankara Buddha 38 77, Rajagriha, 80, Nála 81, New Discourse or sermon of a devotee in Rajagriha 81, Gridhra kata hill 83, Ceylon 110 Śrataparna cave 85 Gaya 87, Dragons or någas 29 67 101, the mount Gurupada 92, Varanasi or dragon of the Râma tope, 69, the Benares 93 Kası, 94, kausimbi, white eared dragon 52 Elapattra 96 96 Patna 98, Champå 100, E he (penod) 116 Tamalıplı 100, Singhala, or Ceylon, Endowments of the monkish communi Tor, Java 113, SHintung in China, tres and offerings to them 22, 23 43 114 the Capital 115 44 108 109 First Image made of Buddha, 57 Foo Kung sun 15 Få hien His surname and notices of Four great topes in North Iadız 32, in his carly Ife 1 %, lived to the age of Central India 90 eighty-eight 2 3 Genuineness of Four places of regular occurrence in the hus narrause 3 4 Different recen history of all Buddhas 68 sions of it and especially the Corean Four spintual truths and four classes of text appended to this volume 4. disciples 57 Stages of his travels -Chang gan Lung 10 kingdom of heen Gandhara 31 33 109. kwei that of Now tan Io Ganges 54 93 100 Chang gih Tun hwang 11 Gayà 87-90 to 10 II ·121 INDI Ka 1,94 He-lo 36 omati monastery 17 o irsha Chandana wood, 39, 57 ha sapa brothers and their disciples 89 ridhra kåta hall 80 82 Legends Ka'yapa Buddha s entire skeleton 93 connected with, 83 Fa hien spends Kaundinya and his companions, 94 95 a night on 83 Kausambi, 96 Srove of the Getting of Eyes 58, 59 Keah yin (year), 116 Gurupada (mount) 92 heeh cha 18 22 Keen kwel 10 labits of the Khoteners 16 17 he hae (year) 9 lall of Buddha 20 102 kharachar, 109 Han, the land of See China Khoten 16-20 109 king Prasenajit 55 Hinayana, 14 15 23 41, et al kings New monastery 19 Ho shang name of, 58 hophene, 21 Hwang che (period) 9 hosala, 55 Hwuy keen (pilgrim) 11 15 kwang chow 114 Hwuy king (pilgrim) 9 18 2° 29 36 kwan she yin 46 112 113 Death of 40 41 Hwuy tah (pilgrim), 18 29 36 Le E (prefect), 115 Hwuy wer (pilgrim) 10, 15 Le Hao I Hwuy yung (pilgtim), 10 Death of 36 Legends of Buddha in North India 29, OF has India 10 14 30, 39, as Bodhisattva, 31 (North) 24 28 29 danta kashtha 54 55 (Central) 28 42 (South) 47 Indus the 26 Legends of Talshasila 32 Crossing it 26, re Legends of topes and monastery 53 73 Crossing it 41 Lichchhavis, 71 72 76 Jarbudvipa 34 48 80 Little Snowy mountains 40 Jätaha stories 30 31 32 73 74 et al Loe 41 Birth of Buddha Lumbini (garden) 67 Jetavana vhåra, 56, burning of the 57 Sympathy of the monks at, with in 67 the pilgrims, 58 Park of the 59 Lung 10 Jivaka 82 Madhyamayana 14 Kanishka (king) 33 and his tope 34 Mahakaśyap3 45 85 Kanyakubja or Canouge 53 54 Mahâ maudgalyâyana (Alugalan) 44 han Ying 27 48 82 Kio ch ang 15 Maha prajapatı 55 66 hapılavastu 64-68 Mahajana 14, 16 21 41, et al Karanda Baraboo garden (haranda Maitreya Bodhisattva, 25, statue of 25, 28 109 Venuvana) 84 ·122 THE TRAVELS OF FA HIEN Poh nâ, 41 Mafijuári, 46, 79 (a Brahman) hridaya (sastra), Sätra of 2500 gåthas Mara king, 74, Pusuna, 83, 88 the Parnirvana vaipulya Sätra, Mahi Mathura or Muttra, 42 sânghihah Abhidharma 99 Merchants (five hundred), 89 Pe too or Bhida 41 Monasteries or Sanghârâmas, 17,28,et al Ping (king of Chow dynasty) 37 Monastery (Gomat), 17 Plain (Central and South India), 47 Monastery of the Great Heap, 52 Monastery (Pigeon) 96-98 Poonah, or Jumna river, 42 Monkish customs 44-47 Prasenajit See King Monkish food out of the ordinary hours, Pratyel a Buddhas 40 53 74 Procession of images at Khoten 16-19, Monks (4000 in Shen shen), 13, (4000 at Patna 79, in Ceylon 106 107 * in Woo e) 15, (several myriads in Purushapura or Peshawur 33 Khoten) 15 Influence of the, 42 Quinquennial assembly of, 22 23 Quinquennial assembly of monks, 22 Mother of Buddha (Maha mâga), 48, Rahula, 46 56 65 Rajagriha (new and old) legends and Muchilında (dragon), 89 incidents 80-86 Nagara, 29 36 Rama and its tope, 68, 69 Nala 81 Relics of Buddha ---spittoon 23 alms Nanda, 65 bowl 23, 34 35 89 109, tooth 33 Naraka, 90 105 107 skull bone 36,37, pewter Ne le city and pillar, 80 staff 39, Sanghalı or Sanghatı 39, New Råjagtıha, 81 hair and nails 39 et al shadow 39 88 Ninety six sorts of erroneous views 62 Retreat (the summer) 10 11, 22 39, Nirgrantha the 82 113 117 et al Nirvana 14, 27 33 et al Sakra 30, 34, 49 60,60 80 81 Now tan 10 Sama, ro6 Onion mountains 20, 21, 23 24 Samadhi 76 Sanghåls See Relics Pão yun (pilgrim) 11, 15 36 Sång king (pilgrim) 11, 36 Paramitas the, 46 Prajti paramita 46 Sing shảo (pılgam), 11 21 Pari nirvana 33 57 73 Sankasya 47 Park of The rishi 8 Deer wild 94 Sariputtra 44 81 82 Pataliputtra or Patna 77 monastenes of 78 79 hospitals and dispensaties of Shadow of Buddha Sec Relics 79 97-99 Manuschpts copied there Shay-e 63 98-99, the Mahasanghuka rules Sar Shen-shen 12 vistivadah rules Samyuktabhidharma Shikshåpada or ten commandments 46 Sha-che 54 ·INDLY 123 Upalı, 66 Singhala, or Ceylon 100-111 Manu Tripitaka 10 scripts obtained in II Trisharana 46 Śmašanan 84 Tsin 15 23 Snow mountains, 24 Tsing chow, 115 Şoo ho to (Swastene) 29 30 Tsze hoh 21 Sramana (śraman Shî mån) 14 et al Tun hwang 11 12 Sråmanera 46, 69, 70 Tushica heaven, 25 Srataparna cave, or cave of the First Council 84, 85 Śråvastî, 55 56 Topes and legends of, Upasena 82 56-61 Utpala bhikshunt 49 Srotâpannas, 67, 86 Subhadra 71 Vaisakha (mother), 59 Sudana 106 Vaisali 72 Sudatta 56 Vaisyas, chiefs of 38 47 Suddhodana 64 Vanity of life and of the body 54, 91 Sympathy of Indian monks with pul Varanasi or Benares 94 grims 41 Vihara 36 37, et al King's grant of a new vihara to monks in Ceylon 108 Takshaba, 32 Vimoksha tope 38 Tamáliptf 100 Vinaya, or Books of Discipline g 10, Tao chung (pilgrim), 9 18 29, 36, 99 Tathagata, 63 Vyrddhaha (Vaidurya), king 63 67 Three Buddhas anterior to Sakyamun 63 64 When the law of Buddha first went to To-lesh or Darada 24 the East, 27 28 Topes 17, 40 53 et al Buddha him Woo-chang or Udyana 38 29 self assisted in building a model tope, 39 40 Trayastrupšas heaven legend of Buddha s kang chow 115 ascent to and descent from 48 49 Yang low 10 Treasures of the monasteries in Ceylon Yu bway 21 103 rule regarding, 104 Yu teen, or Khoten 16 98 et al Woo-e 14

·s AT 失
留共冬离团跳非之際亚間遊瓜土人张烦音机依如由足先
所略者物令許披頭被其敘始末自云孤所招不必心功开
流所以乘危脫險不惜此形者監是心有所存專其恐立故投
命於必死之地以達萬一之致於是感狀斯人以六古今罕有
自大数求流未有忘身求法如願之比然後知滅之所感窮
否而不通志之所將無功業而不成成夫功業者豈不由忘关
所重重夫所忘者战
'S H獎
傳顯法
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* After this Vincent
五十四
五一法顯傳終

·四十四
言已燈莫知所定即乘小加入市党人欲間其處得兩强人
即將臨令法顯譯語問之法顯先安慰之谷間波長何人答
言我是佛弟子又間攻入山何所求共便言明當七月十
五日欲取桃雕佛又問此是何國答言此時州長點郡界統
固晋家聞己商人歡喜即名其財物造人往長腐郡大宇李
法疑敬信佛法聞有沙門持經像乘雅运侮而至即將人從來
至每盛迎接想象品至那位商人於是還向揚州到青州萧
法题一女、一夏夏坐訟法顯離諸師久欲趣長安但所營事
重过便南下向都兹師出經律裁法顯發長安六年到中印
國停經六年是三年连诗川儿所遊殿識三十國河已
西迄于天丝眾僧威儀法化之美不可詳說籍惟諾師未得
協聞是以不顾微命浮海而遇艱難具更幸蒙三尊威惡危。
而得小故
项所經歷
其間見O是蔬甲
筑晉義配十二年突歲在尋星夏安居未迎法顯道人既到。
IS N omit
Is II omit
IS NI omit
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** S M omit 15 Momst #SMILE SE S NI omit 1 S A omit
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·傳顯法
道婆羅門興盛佛法不足言停此國五
他商人大的
上亦二百許人費五十日抵以四月十六日设法珊於舶上安
居求助行趣廣州一月紛日夜鼓二時四界風系而商人现客
皆悉憶怖法照留時亦一心念觀世音及忱地织们聚成神祐
得至天曉曉已器婆羅門說言坐載此沙門使我不利亞此大
法苦當下比丘置海岛总不可将一人令我等危岭法拒越言
汝若下此比丘亦井下我不册便當役我如其下此必門習到
漠地當向國王晉次也决地王亦敬信佛法亚比丘伯部商人
歸路不敢便下于時天多速陰御師相望僻誤还仁七十份日
根食水漿欲盜取存鹹水作食分好水人可得二升还便欲监
商人謊言常行時政可五十日便到廣州今已过期多日將姬
懈耶即便西北行求岸遵夜十二日到長珍郡界牢山市便
得好水茶但經吐險難吸懼戒日包得至此岸兄染染依然
三一知是淡地然不見人民及行跡未知是何許或言未至应加威
Shop'l be
*M e • After bi s Minsert *
Afer Hl. s unsett HT
* Contracted form in test
"SVE
三十四
'S VI
S攻

·傳顯法 章十四 二十四
四一人云此無經本我心口爾耳O法顯在此國二年更求得弼沙
塞律藏本得長阿含雜阿含復得一部雜藏此恐漢土所姬者
得此於本已即載商人大船上可有二百餘人後係一小加体
行艱險以储大抽毀壞得好信風東下三日便值大風抽水
入商人欲趣小舶小船上人恐人來多即所組斯商人大师命
在須更恐抽水請即取屬財化以擲著水中法顯亦以
罐并餘物棄擲海中但恐商人撤去經像唯一心念觀世音及
歸命漢地泉僧我遠行求法願威神歸流得到所止如是大風
彭夜十三日到一島应朝退之後見船漏處即補密之於夜
前海中多有抄賊遇頓飯全大每彌漫無處不識東西唯望日
月星宿而逃若陰雨時為逐風去亦姬 所准當夜間時但見大
良相热晃若火色逼證水性怪異之岛商人流隙不知那
潔無底又下石任處至天晴己乃知東西堤復望正而進若
值伏石則無活路如是九十部日乃到一國名耶婆提其國外
- AT 平持
*SN
*SM, and elsen here
*SM omit S M Tett has a vulgar form 'S
N'S insert
ISME

·傳顯法
當初五西月民國若干百年至于叫國伍若干百年當至
屈就因若千百年夜來到淡地若千百年當復至師子因
若干百年总中天竺已當上塊術天上新勒普聲見而曉
日郑迦文佛妹五印共謝天華香供孩七日七日已送間浮
松注说王心入院部王翔勒将成趋昨缺退分為四夜本如
法那山上那儿成近已四天王出復應念佛如先佛法賢劫千
佛共用一妹妹去已佛法除滅佛法滅後人詩轉短乃至五
从五批之昨顿米脉曲出恐化減人民極惡捉草木則變成
刀机共用悟州投其中有福和路入山惡人阻象盡己還
夜來出共出了昔人容征兵但為惡也作階非法故我等
行命江印短促乃至五战我今共行諸善起慈悲心修行
敬如必各行信成展轉陪倍乃至八范成翔勒出世初轉法
心的九度积如證法中弟子出家人及受三品五戒八密法
供發三九书第二第三次农行綜者法照们時欲将此程共
S M omit
13 S NI omit
is AI十
11 S M omit
I Atter 地, SAI insert 在 Aer , S AI inser 到中天,SAI 数
es I 此
-SAI 頻
. Text with the inside is not "SME
SM ti
一十四

·傳顯法
四一道耶其便以實答言是罹漢既終王即按經律以羅漢
法葬之於精舍東四五里積好大新能廣可三丈学高
亦附近上著怖植沉水諸香木四盈作階上持净好白
周匝蒙積作大盤狀似此間密車但紙龍角耳當期
佛時王及國人四织成集以華香供養從點至墓所王
法自華香供養供孩說著孩上訴由區誰?後燒之火
然之時人人敬心各腿上服及羽儀傘蓋過鵝火中以
助阳能阻雅己收斂取骨即以起塔法顯至不及其生
存唯兄葬時王将信佛法欲為泉僧作新精舍先設大
你但食仰供發己乃選好上牛一雙金銀寶物莊校角
上作好企邪王自耕型规郭四岛华後割給民戶田宅
老以鐵券自是已後代代相流纸 故庵易法顯在此國
聞天竺道人於高座上通型云佛缽本在昆舍離今在
犍陀商竞若干百年法顯聞通時有定歲數但今忘耳
-S AN 貓
After 耕s At anscert
-s /
The thirteen characters that follow with n the parenthet a
's l换
2 Before It, s M insert
masks are in all the recens ons in tso parallel columns in smaller text They are
* Probably a ma stake for as below
equwvalent to a marginal note is th us and S and M insert a alter ego
S M omit
'S M藉

·团市龙投身俄比不陪略如是種種苦行為眾生放成佛在世
四十五年說法教化令不安者安不度者鹿泉生樣蓝乃般泥洹
泥洹已來一千四百九十七战世間眼诚织生長悲却後十日佛
出當出至無畏山精舍國內过俗欲施福者各各平台道路嚴
悲阳辦职菲西供強之則如是唱已王便夾道兩遼作普薩五百
法身已來租租投現或作须大学或作賊變或作象王或作鹿馬如
是形像出彩並非校狀若生人然後佛齒乃出中道而行隨路供
強到無忆棉念佛堂上边俗雲與燒香然
香然赋種種法事理夜不息
滿九十口乃退城內精舍城內精舍亞齋日則開門戶禮敬如出
低投构合束四十里有一山山中有精舍名支招可有二千僧僧
中有一大热沙門名注座溫諒共國人民皆共宗仰住一石室中
四十群年份行慈心能感蛇鼠使同止一室而不相害O城南七
里有一拚命名停乱詞羅有三千仍住有一高德沙門戒行清
说國人成疑是雅臨終之時王來出祝依法架的而相比丘得
九十三章九十三傳顯法
An obsolete forma in text 'S, MI SME w SND S, M

·八十三
我坐可以
‘s 告
S M omil
傳顯法
故以八九盟柱挂樹樹當挂感心生注芽柱而下入地成根
大可四圍許柱雖中裂猶要共外人亦不去樹下起精舍中
有坐像遵俗敬仰無倦城中又起佛茵精合皆七寶作王淨
修梵行城內人敬信之情亦舊其國立台己來纸有似琉奥
觀眾僧庫藏多有珍讀無價摩尼共王入個陣遊规見摩尼
法一珠即生贪心欲奪取之三日乃悟即諸僧中稽首悔前罪心
因白僧言願僧立制自今已後勿聽王八庫着比丘滿四十
職然後得几其城中多居士長者薩薄商人歷宇嚴肥巷陌
平整四街道頭皆作說法堂月八日十四日十五日鋪高
道俗四眾皆集聽击其國人云都可六萬僧悉有眾食王
別於城內供按五六千人眾食須者則持大妹往取隨器所
容皆請而退佛商常以三月中出之未出前十日王莊校大
象使一辯說人著王衣服騎象上擊鼓唱音菩薩從三阿僧
秘劫作行不惜身命以國城要子及挑眼與人割肉貿總裁
IS A insert
After f], M inserts T.
*S,M* W 's Momit. " Text has on left. "SM" Monit
Before X, S has ME
* After 1 s, A ansert #

·PS具S M於
S M omit
百間最上有泉水循石室 繞房而流周留迴曲如是乃至下
類形流從戶而出語仰室中處處穿石作短通明室中期然都
邮幽山共室四角頭穿石作梯避上處个人形小綠排上正得到
昔人一脚鄙處因名此寺為波羅越波羅越者天竺名的也其寺
中常有羅状在此土丘疏無人民居去山極遠方有村皆是邪見
不識佛法沙門婆羅門及諸異學彼國人民常見飛人
于時出國边人欲來福此寺者彼村人則言汝何以不飛耶我見
此四边人皆飛边人方便答言划未成耳遠现國幽咖道路艱難
雄而知處欲往北要當錢以施彼國王王然後造人选展轉相。
什示共巡路法师竞不得往永彼土人言故說之耳O從波羅莽
國取行到巴弗色法照本求戒都而北天竺諾 國曾師師口
們無本可齐是以遮步乃至中天丝於此專訶衍僧伽藍得一部
世足停阿僧祇织批佛在世時收初大眾所行也於祇桓精舍傳
水自竹十八部各行師资大臨不吳外小小不同或用開但
:S Vomit
五十三章六十三傳顯法
ES M insert
ISMO

·四十三
* After B, S, M insert
章五十三 傳顯法
王子出家學道却後七日當成佛辟支佛聞已即取泥洹故名一當
此處為仙人鹿野苑世尊成道後人於此處起精舍佛欲度
拘縣等五人五人相謂言此程墨少門六年苦行日食一麻一
米尚不得道況入人間恣身口意何道之有今日來者慎勿與
語佛到五人皆起作體處復北行六十步佛於此東向坐始轉
法輪度拘麟等五人處其二十步佛為彌勒授記處其南五
十步弱羅缺德問佛我何時得免此龍身此處皆起路見在中
有二僧伽藍悉有個任自鹿野苑精舍西北行十三由卻有國
名拘晚彌其精舍名摄師羅園佛昔任處个故有眾僧多小乘
學從東行八由延佛本於此度惡鬼處亦常在此任經行业處
唱起塔亦有僧伽藍可百舒僧O從此南行二百由延有國名
達觀是過去迦葉佛僧伽藍穿大石山作之儿有五重最下重
作象形有五百間在室第二層作師子形有四百間第三層作
馬形有三百間第四層作牛形有二百間第五層作鶴形有一
S受
S M TE 'S, A So SM Text has instead of 'S, Monit
· After P9, s M insert *

·三十三章四十三傳顯法 章三十三
常至只多樹下海恩自費受八戒齋王夫人間王常遊何處理
臣答言但在貝多樹下夫人同王不在時造人伐其樹倒王來
三兄之述問闢地諸臣以水远而長久乃師王即以博界四邊以
百盟牛乳滋樹根外四技布地作是誓言若樹不生我將不起
第一件是哲已樹便即根上而生以至于今高減十丈O從此南三
里行到一山名鸡足大迦葉个在此山中学山下入入處不容
人下入極速有穿孔菲全身在此中任孔外有如染本选手
土彼方人若頭痛者以此土空之即善此山中即日故有諸羅
决任彼方出因治人年年往供義如来心激至者夜即有羅漢
来共言論界共疑已忽然不現此山據木茂盛又多師子虎狐
不可安行0法照是向巴連弗順恒水西下十由延得一精
合名曠野佛所在處今現有個夜顺恒水西行十二由延到迦
戶回波羅際城城東北十里許得仙人鹿野苑精舍此苑本有
三一辟支佛化常有野鹿栖宿世尊將成道諸天於空中唱言白淨
|S AT onit.
*SM omit
*SME wText has on the left
* Should be DE TŁ R
IS M emit
• S M repeat 'SM

·二十三
三」治罪人王自念言鬼王尚能作地獄治罪人我是人主何不作
地狱台罪人耶即問臣等誰能為我作地獄主台罪人者臣答
言唯有極惡人能作耳王即遣臣逼求惡人見池水总有一人
長壯異色髮黄目前以脚鈞街口呼舍既禽獸來便射殺無得
照者得此人已將來與王王密勒之改作四方高牆內植種種
華果作好浴池莊嚴校飾令人混仰牢作門戶有人入者提
種種治罪莫使得出没使我人亦治罪莫放今拜该作地獄主
時有比丘次第乞食入其門狱卒見之便欲治罪比丘惶怖求
請須史時我中食俄頃沒有人入獄卒內還確自中持之赤求
出比丘見已思惟此身無常宏如泡如床即得阿羅漢既而
獄卒捉內鎖湯中比丘心顏欣悦火滅陽治中生進菲比丘坐
上印時獄卒即往白玉獄中奇怪願王往看王言我前有要今
不敢往獄卒言此非小事王宜疾往更改先要王即證入比丘
為王說法王得信解即壞地狱悔前所作职惡由是信重三寶
• Before TV, S M insert
• S M omit.
ts I commit
• SMILE
11月
傳顯法
* M omits
. S M omit
ISME
* S, AM

·SMLE &
S M omit
一十三章二十三傳顯法
普薩前到貝多樹下駛吉祥草求向而坐時隐王进三玉女從
北來說魔王自從南來試普薩以足指案地隐兵退散三改變
成老母自上苦行六年底及此諸處後人皆於中起塔立像个
皆在佛成边己七日规樹受解脱职處佛於貝多樹下東西經
行七日處諸天化作七寶 發佛七日處文麟官砲七日施
佛處佛於尼拘律樹下方石上東向坐梵天來請佛處四天王
奉鈦處
賈人授妙 度迦葉兄弟師徒千人處此諾處
亦盐起塔佛得道處有三 藍皆有僧任职個民戶供給燒
足無所乏少戒律嚴峻威儀坐起入眾之法佛在世時聖眾所
行以至于今佛呢巨已来四大塔處相求不艳四大塔者佛生
三處得道處轉法輪處版泥洹處O阿育王昔作小兒時當遊城
遇如来佛行乞食小兒歡喜即以一物土施佛佛持還泥經行
三
地母此采報作鐵輪王王閻浮提乘鐵輪案行間浮提見娥图
兩山間地獄治罪人間環臣此是何等答言是鬼王叫羅王
'S M& 'S, AI客
's AI omit
IS M omit
'S, I 释迦

·傳顯章一十三 十三
石昔有比正在上經行思惟是身抵常苦空得不淨觀歇息是身
即捉刀欲自然復念世尊制戒不得自部又念雖冊我今但欲然
三毒賊便以刀自刎始傷均得须陀洹既牛得阿那含断已成阿一
羅漢果般泥洹O從此西行四由延到伽耶城城內亦空流復南
行二十里到菩薩本苦行六年處處有林木從此西行三里到佛
入水洗俗天案樹枝得攀出池處又北行二里得彌家女本佛乳
糜處從此北行二里佛於一大樹下石上東向坐食糜樹石今恐
在石可長六尺高二尺許中國寒暑均調樹木或數千歲乃至
葛战從此東北行半由延到一石窟普燈人中西向結跏跌坐心
念若我成道當有神監石壁上即有佛影現長三尺许今猶明亮
時天地大動諸天在空中白言此非是過去當來諸佛成道底去
此西南行減半由延到貝多樹下是過去當來諸佛成道處諸天
說是語过即便在前唱串導引而去菩薩起行離樹三十步天授
吉祥草普薩受之復行十五步五百青雀飛來繞普三面而去
'S M omit
们。
{ S, A1 再

·*SM
第十三傳顯法
日雕她窟山寫前有四佛坐處又諸羅漢各各有石窟坐禪處動
有数百佛在石室前東西經行調達於山北臉域間横擲石傷佛
足指處石猶在佛說法堂已毁损止有坤篮基在其山峰秀端版
是五山中取高法甄於新城中買香華山避情二芭比丘送法顯
到当阳照山華香供強挑燈額明慨然悲慨收视而言佛昔於此
說首楞磁法顯生不值佛但見遺跡處所而已即於石窟前誦首
杨蹤停止一宿盟向新城O出舊城北行三百餘步道西迦萬院
竹田粘合今现在织们描溉精舍北二三里有尸磨除那尸磨驗
那书沈言來死人张田博市山西行三百步有一石室名贫波羅
三郊佛套我常於此业又西行五六里山北陰中有一石堂名車上
帝佛泥洹後五百阿羅英: 經處出經時鋪三高座莊嚴校飾
舍利弗在左目迎在右五百数中少一阿羅漢大迦葉為上座時
阿難在門外不得入共處起塔今亦在博山亦有諸羅漢坐禪石
九一点甚多出杏城北私下里有調遣石室雖此五十步有大方照
* Afier ilt, s M insert
s
制
Is姆

·八十二
章九十左傳顯法
由延至一小孤石山山頭有石宝石室南向佛坐其中天帝程將
天樂股迎彈琴樂佛處帝程以四十二部問佛二以指點石並
跡故在此中亦有僧伽藍從此西南行一由延到那羅聚落是合
利非本生材舍利弗恩於此中般泥洹即此處起塔个現在從此
西行一由延到王舍新城新城者是阿昭世王所造中有二個伽
藍出城西門三百步阿賜世王得佛一分舍利起塔高大騷既出亦
城南四里南向入谷至五山惠五山周圍狀若城那即是游沙王
舊城城東西可五六里南北七八里舍利弗目連初見類報處记
犍子作火坑毒飯請佛處阿開世王酒飲異象欲害佛處城東北
角曲中者善於卷婆羅園中起精含請佛及千二百五十弟子供
養處个故在其城中空荒無人在O入谷博山東南上十五里到
背闊幅山未至頭三里有石窟南向佛本於此坐禪西北三十步
復有一石窟阿難於中坐禪天魔波旬化作雛鵝任窟前恐阿難
佛以神足力隔石舒手摩阿難肩佈即得止烏迹手孔今恐在故
? Allerl, S M hast Afer 4, S M bas is 'Text has the .Il beneath

·藍凡諸中國唯此國城邑為大民人富盛號行仁義年年常以一即
進卯月八日行像作四輪車鄉竹作五層有流世怨就高二丈
餘許其狀如皆以白斑题上然後彩蓝作諾天形像以金銀蹈
璃莊按共上懸網幡蓋四应作而皆有坐佛菩薩立体可有二
县當此日境
日境內道俗皆與作倡使弊藤香供
孩婆羅門子來請佛佛光绪入城入城內再宿通夜然燈使
供發國國皆源共國長者居士各於城两立福德醫藥合儿國
中扮窮孤切殘破一切病人皆脂此合種種供給醫師看病随
宜饮食及陽藥皆令得安差者自去阿育王壞七塔作八萬四
千塔初所作大塔在城南三里除此塔前有佛迹起精合戶
比向塔前有一石柱留丈四五高三丈你上有鉛題云阿育王
以問浮提布施四方卻還以錢聪如是三反塔北三四百步阿
育王本於此作泥梨城泥梨城中有石柱亦高三丈价上有師
子柱上有銘記作尼梨城因糕及年数日月O從此東南行九
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• After 1,5 M insert the
IS AI中
七十二章八十二傳顯法
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II, S優
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·六十二
傳顯法
巴連弗邑是阿育王所台城城中王宮殿皆使鬼神作界石起一抹
階級母文刻錢非世所造个故現在阿育王弗得羅漢道常任
者間隔山志樂開聯王敬心欲請於家供孩以樂山靜不肯受
請王語弟言但受我請當為汝於城裏作山乃具飲食召語鬼
神而告之日明日恐受我請坐席各自资來明日語大鬼神
各賽大石來壁方四五步坐說即使鬼神界作大石山又於山
底以五大方作一石室可長三丈二丈高丈餘有一大
乘婆羅門子名羅达私迷住此城离爽悟多智事不走以清
净自居國王宗敬師事若往問訊不敢彭坐王設以爱敬心執
手就手已奖羅門親自灌洗可五十餘舉因瞻仰賴此一人
弘宣佛法外道不能得加陵泉僧於阿育王塔总造摩訶衍僧
伽藍甚嚴麗亦有小乘寺都合六七百僧眾威儀序序可觀四
方高德沙門及學問人欲求義理皆諸此寺婆羅門子師亦名
文殊師利國內大德沙門諸大乘比丘皆宗作為亦住此僧如
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ISM omit
IS A omit.
IS Monit
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·* After 持,
IS M omit
is it cont 's M涅槃
傳顯法
五百 盟千子口中賊知是其母即放马仕二父王於是
思惟皆得辟支佛二辟支佛塔猶在後世尊成道告諸弟子
二是吾昔時放引仗處没人得知於此處立皆故以名将千小
兒者即贤劫千佛是也佛扑放弓仗塔应拾蒂佛告阿難言
我却三月台放泥洹魔王燒固阿難使不得請佛住世從
此执行三四里有热佛般泥洹接百年有昆舍離比丘錯行
戒律十非訟言佛說如是田時諸羅谈及持律比丘儿有七
百价更掀按书戏我人於此處起塔今亦现在O從此東行
四由延到五河合口阿難從座胡國向現舍雖欲般尼亚
天告阿期世王阿郎世王即自蹤烈將士职追到河上合
離出职业間阿難來亦夜來迎俱到河上阿難巴惟前則阿
明世王致根川职业夜怨即於河中央入火光三味燒身
而股况应分身作二分一分在一片感於是二王各得半身
合利正協起挡0皮河南下一由延到座提國巴述弗邑
D
五十二章七十二
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's M我
S M insert it . After JL, S M insert **
IS Nt omit
10 S M JOU
S M omit

·傳顯法章五十二四十二
二作信道還其家感立石柱上有銘題O自此東行十由延到昆舍
離國現舍離城北大林重閣精舍佛住處及阿難半身皆其城返
二二本梵婆羅女家為佛起塔个故現在城南三里道西巷婆羅女以
園施佛作佛任處佛将般泥回與諸弟子出昆舍離城西門迴身
右轉顧看毘舍離城告諸弟子是吾最後所行處後人於此處起
塔城西北三里有塔名放 以名此者恒水流有一國王王小
夫人生一肉脂大夫人师之言边生不祥之徵即盛以水面掠恒
水中下流有國王遊觀見水上木面開看見千小兒端正妹特王
即取義之證便長大甚勇健所往征伐無不摧伏次伐父王本图
王大愁图小夫人間如何故愁區王曰彼國王有千子勇健無比
欲求伐吾國是以愁耳小夫人言王勿愁恩但於城東作高提賊
來時置我樓上則我能却之王如其言至賊來時小夫人於樓上
語言攻是我予何故作反逆事賊日改是何人云是我母小夫
人日汝等若不信者盡仰向張口小夫人即以兩手游雨乳乳作
'S Vomit. 'S MI. 'SMI '
I'S MET SMF W
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·已器王言改密若能聯总便可現之持去吾不與边静阿賣
王知共供發及非世之所有於是便退此中荒蕪纸人都當
有*加以分取水地取雅華香而供资塔語國有道人來欲
秘开皆四象大怖小樹自贸見象如法供荔道人大自悲点此
中无行僧伽蓝可供按此塔 抗道人即捨大戒還作
法少弧自抗草木平台所使得淨凉粉化因王作僧住心已為
寸土个现行价化此中在应和张至今回以吐翻鬥寺主
0從此北行三山延大子造业四白氏坦處亦起塔從此東行
四山迎到戊地亦打们伽蓝夜北行十二由延到拘或那城
城北父母而迎郡河以世势於此北首而般泥洹及须毀
我們边心以个相供按杜彭七口處企动力士放金杵處八王
分介和心常心怡起始有僧伽藍个恐现在土城中人民亦希
疏止在职們区戶從此東市行十二由延到皓梁車欲逐佛般
三况汇心而你不劝你不许去佛化化大深型不得改佛與妹
Momit So but should be 'IK R
* In text with at the side
Isla
'S
三十二 第四十二 傳顯法
- S M omit
is I 稀
IS A omit
S M omit

·二十二
• After I, S Visnsert 7
Is I amui
* Probably should be di
*SM
章三十二 傳顯法
二佛得道見父王處五百釋子出家向優波離作秘地六班
動處佛為諸天說法四天王等十四門父王不得入佛在尼
拘律樹下東向坐大愛道布施佛僧伽梨處此樹猶在瑠璃王
然釋種釋種死盡得須陀洹立塔今亦在城東北数里有王田
大子坐樹下觀耕者處城東五十里有王圆圆名論民夫人入
池洗俗出池北岸二十步舉手攀樹枝束向生大子大子酸地
行七步二龍王谷大子身浴處过作井及上洗浴池今泉伦常
取飲之几諸佛有四處常定一者成道處二者給法輪處三者
說法論議伏外道處四者上切利天為母說出來下處分者則
隨時示現為維羅衛國大空陆人民希陳道路怖畏白象師
子不可安行0從佛生處東行五由延有國名藍莫此國王得
1
佛一牙舍利退蟲起塔即名藍莫塔塔设有池地中有魄常宁
護此塔 该供養阿育王出世欲 八塔作八萬四千塔设七
塔已次欲现此塔 便現身捧阿育王入宮中觀諸供養具
45
'S, I sm
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45 4先

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