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Si-yu-ki, Buddhist records of the Western world

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LONDON: TKUBNER & CO., LU D G AT E '11 I L I.. 1884. [AH riyld* rctcrvcd.]










INTRODUCTION. xi impelled to leave their home by the same spirit of reli- gious devotion and enthusiasm which actuated those with whom we are better acquainted. The first Chinese traveller whose name and writings have come down to us is the Sakyaputra Fa -hi an. He is the author of the records which follow in the pages of the present Introduction. His work, the Fo-kwo-ki, was first known in Europe through a translation 3 made by M. Abel Eemusat. But Klaproth claimed the discovery of the book itself from the year i8i6, 4 and it was he who shaped the rough draft of Remusat's translation from chap. xxi. of the work in question to the end. Of this translation nothing need be said in this place; it has been dealt with elsewhere. It will be enough, therefore, to give some few particulars respecting the life and travels of the pilgrim, and for the rest to refer the reader to the transla- tion which follows. Sinn FA-HI AX. A.D. 400. In agreement with early custom, the Chinese mendicant priests who adopted the Buddhist faith changed their names at the time of their leaving their homes (ordina- tion), and assumed the title of Sakyaputras, sons or men- dicants of Sakya. So we find amongst the inscriptions at Matlmni 5 the title Sakya Bhikshunyaka or Sakya Bhik- ulded to the religious names of the different bene- factors there mentioned. The pilgrim Fa-hi an, therefore, whose original namr* was IVUIILT, when IK; assumed the ais title by which he is known to us, took also the :i of Shih or the Sakyaputra, the disciple or son I a native, of Wu-Yiing, of the district of P: , in the province of Shai:-i. He left his home rs of age. II: a Fof kouf . 5 Arch. 8nrwy / ///.//,!. vi.I. iii M. -. J. / :. v. j.j.. if.












( xxiii )

THE TRAVELS OF FA-HIAN. BUDDHIST-COUNTRY-RECORDS. By Fa-hian, the S'dkya of the Sung (Dynasty). [DATE, 400 A.D.] I. FA-HIAX, when formerly residing at Ch'ang-an, 1 re- gretted the imperfect condition of the Vinaya pitaka. Whereupon, afterwards, in the second year of Hung-shi, the cyclic year being Chi-hai* he agreed with Hwui-king, Tao-ching, Hwui-ying, Hwui-wu, and others, to go .to India for the purpose of seeking the rules and regulations. (of the Vinaya). : ting on their way from Ch'ang-an, they crossed the Lung (district) and reached the country of K'ien-kwei ; 3 here they rested during the rains. The season of the rains being over, going forward, they came to the country of Xiu-t'an; 4 crossing the Yang-lu hills, they reached Chang-yeh, 5 a military station. Chang-yeh at this time was much disturbed, and the roadways were not open. The king 6 of Chang-yeh being anxious, kept them there, himself entertaining them. Thus they met Chi-yen, Hwui-kin, Sang-shau, Pao-yun, Sang-king, and others; pleased that they were like-minded, they kept the rainy (MI capital of the pro- 4 This Is also tin- nann- of a prim-.'. :m-fu. and iic.t of a c-.untiy. ]{> nil. d <>\ IT . iistrii-t i-allc-l H-.-.-i, " tin- o. tint rv acter* A"" 400-401 (Tan^ut). * Ch.i; still ina; * Thin if the n:n ITUM-.- the Chinese maps just within th.- who ru. 1 M<.rth\\.,i ,-\tr, mity t.f tlj., to Wall. Kin, a /</( to\vn 6 ( 1 all<l Tun nirlj, \\ho di'd .\.n. 401 (C/i. i





r Tarim. (For 12 Called inTil>et:in works Li-vul, i see infra, j>. 17, n. 52.) or the land <>f Li. It i-; pottifelethftt 11 It would aj'penr fn-in this the word Li (which menus lull-mittd Fft-hian had reach- d \Vu i l>y tin* in Til"t:m) may l>r . .. ith Irer // in / ^ 'oinjpun- Sj" I v.) C

































































































( 7 )
























































































Going east we reach Hwuh-

















































807 This great spirit-raja is the them mountain detached from the pamc as Vaisravana, " the cele- Paghman range, and a pass between brated " (TcpucXvros). He is called it and the main line of hills. Just Mahakala, "the great black one;" beyond this pass we find Charikar, in Japan he is still called Dai close to Opian. If we may rely on (i.-ikf, "the great black," and is these coincidences, the capital of generally figured as au old man of Kapisa would be to the west of this dwarfish size, with a sack on his pass about a mile, whilst Charikar back. I have often myself xamiin <1 wmiM derive its name from the Shu- ttle figure tm the hearths of the lo-kia monastery. The text, it mu>t, kitchens at Hakodate. H-- i> in \' in.tiee.l. does not require tin- one sense the same as Ku\vra. mountain pass to be distinct from ther remarks on this point the m.rthern mountain, at the base ee Acadnny, July 3, 1880; Indian of which tin- n.nvnt was Imilt, hut Antirjiifirif, \ol. ix. p. 203. it means that tin- chambers were 308 The convent was thn-e or four -\<-avat <! on tin- northern .-carp <.f li to the t-ant of the capital, and at the pass. The context, the fo. ith'-rn mountain. r some int- i which mountain fornn-d one side of notices respecting the P.u.Mlii-t a pa. In <;-ii-ral Cunningham's ca \n, see Jon map referred to, there is such a nor* At. So< . pp. 319 if.

60 RECORDS OF WESTERN COUNTRIES. [BOOK I. transformation appear in different forms, sometimes as lions, sometimes as snakes, and as savage beasts and poisonous reptiles ; under various appearances they exhibit their rage. So no one dares to attempt to take the treasures. At 2 or 3 li to the west of the stone chambers, above a great mountain pass, 209 there is a figure of Kwan-tsz'- tsaiBodhisattva; 210 those who with sincere faith desire (vow or pray) to see him, -to them the Lodhisattva appears coming forth from the image, his body of marvellous beauty, and he gives rest and reassurance to the travellers. Thirty li or so to the south-east of the capital we arrive at the convent of II a hula (Ho-lo-hu-lo) ; by its side is a stupa about 100 feet in height. On sacred days (fast days) this building reflects a brilliant light. Above the cupola, 211 from between the interstices of the stone, there exudes a black scented oil, whilst in the quiet night may be heard the sounds of music. According to tradition, this stdpa was formerly built by liahula, a great minister of this country. ] Living completed this work of merit (religious work), he saw in a night-dream a man who said to him, " This stdpa you have built has no sacred relic (she-li) in it as yet; to-morrow, when they come to offer, you, must make your request to the king " (for the offering brought). 209 The meaning is, above a high Trans. Roy. As. Soc., vol. ii. pp. 233, mountain - side, i.e., as it seems, 239,247, 253; Jour. Hoy. As. Soc., above a high peak, which would form N.S., vol. ii. pp. 136 ff., 411 ff. ; the beginning of the pass on the Vassilief, Le Bouddh., pp. 125, 175, western side. 178, 1 86, 197 ; Ind. Antiquary, vol. - 10 Kwan-tsz'-tsai or Avalokitos- viii. pp. 249-253 ; Burgess, Cave vara, "the god that looks down." Temples, pp. 357, &c. ; Arch. Sur. He is best known in Nepal as Pad- Reports, W. India, vol. iii. pp. 75, mapani ; in Tibet he is called Pyan- 76 ; vol. v. pp. 1 1, 14. He is gene- ras-gzigs-dvang-phyug (pron. Chen- rally described as "the god of resi-vanchug) ; in China, as Kwan- mercy," because he hears the cries y in ; and in Japan as Kuan-nun. In of men. Probably a relic or revival Sanskrit he is also known as Karu- of the old worship of hill-gods, lulrnava, Abhayamdada ("the re- Hence his figure placed on this mover of fear"), Abhyutgataraja mountain-top. ("the great august king"), &c. See 211 Above "the covering shaped 'BuTno\i(,Int.dVHist.d.udd.Ind., liked a patra," i.e., the cupola or 2d ed.), pp. 92, 101, 197-202, 557- dome. 559; Lotus, pp. 261 ff., 301, 352, 428 ;

BOOK i.] A'/.-l -ri-SHI K APIS A. 6r On the morrow, entering the royal court, he pressed his claim (or he advanced and requested), and said : " Your unworthy subject ventures to make a request." The king replied : " And what does my lord require ? " Answering, lie said, " That your majesty would be pleased to favour me by conferring on me the first 212 offering made this day." The king replied : " I consent." liiihula on this went forth and stood at the palace gate. Looking at all who came towards the spot, suddenly he beheld a man holding in his hand a relic casket (pitcher). The great minister said, "What is your will? what have you to offer ? " He replied, " Some relics of Buddha." The minister answered, " I will protect them for you. I will first go and tell the king." Rahula, fearing lest the king on account of the great value of the relics should repent him of his former promise, went quickly to the saiiglidrdma and mounted the stupa ; by the power of his great faith, the stone cupola opened itself, and then he placed the relics therein. This being done, he was quickly coming out when he caught the hem of his garment in the stone. 213 The king sent to pursue him, but by the time the messen- gers arrived at the stdpa, the stones had closed over him ; and this is the reason why a black oily substance exudes from the crevices of the building. To the south 2U of the city 40 li or so, we come to the town of Si-pi-to-fa-la-sse (Svetavaras). 215 In the case 01 So it appears to me the passage Sphltavaras doubtfully. V. de St. should be translated, "the first Martin (M tmoire, &c., p. 300) suggests offering." Julien renders it as if Kvutavaraa. As this seems to be more there were only a single offering. in agreement with the Japanese 213 That is, he caught his garment equivalents in my text, I have in the stone of the inner portion of adopted it. The situation or nann- the ttAjxi before he could escape to of this city is unknown. General the exterior. The relic casket, as is Cunningham suggests S:i]>t:ivar-h.-i iced in a chamber or Sattavasa, and connects with this ipper-middle part of the eu- name, "the Thatagush of the in- poU or dome. ;;>tions of Darin*, who are the in my Sattagudaiof HiTMiI..tus"(.1 ;/ it Menu to be wanting in -In )>. 26). If we suppose the lien's. Dukhtar'm j>--ak to ! th- same 213 Julien restores this name to as the mountain called O-lu-no

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

(about to be noticed), then measur- Aruna, " the red." The symbol na, ing north about six miles, we should however, is especially referred to in come to Begram ; from this, eight a note as being equal in sound to miles north according to our text n(oo) + (k)o, i.e., no. would take us up the Panjshir 217 The symbols Tsu-na-hi-lo would river, and not to the capital. There give Sunahir. The Japanese pho- is no bearing given in the French netic equivalent for hi is given as ki translation, and it is possible that or gi, which (if correct) gives us the symbol for south in our text has Sunagir. Julien suggests Kshunahila. been interpolated. From Hiuen 218 The kingdom of Tsaukuta ap- Tsiang's remark " that the city of pears, from the return journey, to be ^vetavaras could not be destroyed," the same as Sewistan. The high we may perhaps identify it with the mountain of Tukatu may perhaps Tetragonis of Pliny, Hist. Nat., lib. represent the Tsu-na-hi-lo of the vi. c. 25. text. Lassen, 2nd. Alt., voL iii. p. '0-lu-no may be restored to 884.

BOOK I.] KIA-PI-SI1I-KAPISA. 63 is a lake. Here whoever asks for rain or prays for fine weather, according to his request so he receives. Tradition says in old time there was an Arhat (Lo-han) belonging to Gandhara (Kien-t'o-lo) who constantly re- ceived the religious offerings of the Naga king of this lake. On the arrival of the time for the mid-day meal, by his spiritual power he rose with the mat on which he sat into the air, and went (to the place wJiere the Ndga dwelt). His attendant, a Sramanera (novice), secretly catching hold of the under part of the mat, when the time came for the Arhat to go, was transported in a moment with him (to the palace of ttie Ndga). On arriving at the palace, the Naga saw the Srainanera. The Naga-raja asking them to partake of his hospitality, he provided the Arhat with " immortal food," but gave to the Sramanera food used by men. The Arhat having finished his meal, began then to preach for the good of the Naga, whilst he desired the Sramanera, as was his custom, to wash out his alms-bowl. Now the bowl hap- pened to have in it some fragments of (the heavenly) food. Startled at the fragrance of this food, 219 forthwith there arose in him an evil determination (vow). Irritated with his master, and hating the Naga, he uttered the prayer (vow) that the force of all his religious merit might now be brought into operation with a view to deprive the of life, and, "May I," he said, "myself become a a-king." No sooner had the Snunaru'ra made this vow than the a perceived his head to be in pain. The Arhat having finished his preaching concerning the duty of repentance, the Naga-raja confessed his sins, con- demning himself, lint th<; Sifmiunrra still cherishing 1 in his heart, confessed not. And now having :.ed to the saiiyhdrdma, in very truth the prayer he had put up in consequence of tin- power of his religious was accomplished, and that very night he died and

w That U, rtarded to find from iliff-n-nt from that which he had re- the fragrance that thin food was c<

64 RECORDS OF WESTERN COUNTRIES. [BOOK I. became a Naga-raja. Then filled with rage, lie entered the lake and killed the other Naga king, and took pos- session of his palace; moreover, he attached to himself the whole fraternity of his class (i.e., all the Ndgas ) to enable him to carry out his original purpose. Then fiercely raising the winds and tempests, he rooted up the trees and aimed at the destruction of the convent. At this time Kanishka-raja, surprised at the ravages, inquired of the Arhat as to the cause, on which he told the whole circumstance. The king therefore, for the sake of the Naga, 220 founded a sawjhdrdma at the foot of the Snowy Mountains, and raised a stdpa about 100 feet in height. The Naga, cherishing his former hatred, raised the wind and rain. The king persevering in his purpose of charity, the Naga redoubled his fury (angry poison), and became exceedingly fierce. Six times he destroyed the saiiglidrdma and the stdpa, and on the seventh occa- sion Kanishka, confused by his failure, determined to fill the Naga's lake and overthrow his palace. He came there- fore with his soldiers to the foot of the Snowy Mountains. Then the Naga-raja, being terrified and shaken with appre- hension, changed himself into an aged Brahman, and bow- ing down before the king's elephant, he remonstrated with the king, and said, " Maharaja, because of your accumu- lated merit in former births, you have now been born a king of men, and you have no wish which is not gratified. Why then to-day are you seeking a quarrel with a Naga ? Niigas are only brutish creatures. Nevertheless amongst lower creatures 221 the Naga possesses great power, which cannot be resisted. He rides on the clouds, drives the winds, passes through space, and glides over the waters ; no human power can conquer him. 222 Why then is the king's heart so angry ? You have now raised the army 220 That is (as it seems), for the (jdti). The three evil ways are birth sake of the Naga who was dead. as a beast, as a prcta, or a demon. 221 Among the lower creatures be- 222 Or, " it is no human power longing to an evil class ; referring which restrains him." to the evil ways or modes of birth

BOOK I.] AV.-l -PI-SHIKA PISA . 65 of your country to fight with a single dragon ; if you con- quer, your renown will not spread very far; 223 but if you are conquered, then you will suffer the humiliation of de- feat. Let me advise the king to withdraw his troops." The king Kanishka hesitating to comply, the dragon returned to his lake. His voice, like the thunderclap, shook the earth, and the fierce winds tore up the trees, whilst stones and sand pelted down like rain ; the sombre clouds obscured the air, so that the army and the horses were filled with terror. The king then paid his adoration to the Three Precious ones, and sought their help, saying, " My abound- ing merit during former births has brought about my state as king of men. By my power I have restrained the strong and conquered the world (Jambudvipa). But now (as it appears), by the onslaught of a dragon-beast overcome, this, verily, is proof of my poor merit ! Let the full power of all my merit now appear ! " Then from botli his shoulders there arose a great flame and smoke. 224 The dragon fled, the winds hushed, the mists were melted, and the clouds were scattered. Then the king commanded each man of his army to take a stone and thus to fill up the dragon lake. Again the dragon king changed himself into a Brahman, and asked the king once more, "I am the Naga king of yonder lake. Affrighted by your power, I tender my submission. Would that the king in pity might forgive my former faults ! The king indeed loves to defend and cherish all animated beings, why then alone against me is he incensed ? If the king kill me, then we both .shall fall into an 'evil way ' the king, for killing; I, for cherishing an angry mind. Deeds and their consequences Or, an acknowledger] MS. We may c >mpan> with these .,y be, an in Julien's flames th<- two my -us sit on the renown of on* who ibooUffi of o.Mim, ami also "the the distant ;" this, how- echo of hoathm thought" which ever, appears strain. .1. makes the dove sit on Cl 4 A great * ','htness. shoulder at his baptism Minium's The flame* on the shoulders are ob- , servable on some of the Kancrki : ^). VOI, I. ,;

66 RECORDS OF WESTERN COUNTRIES. [BOOK r. will be plainly manifested when the good and evil are brought to light." The king then agreed with the Naga that if hereafter he should again be rebellious there should be no forgive- ness. The Naga said, " Because of my evil deeds I have received a dragon form. The nature of Nagas is fierce and wicked, so that they are unable to control themselves ; if by chance an angry heart rises in me, it will be from forgetfulness of our present compact. The king may now build the sanghdrdma once more ; I will not venture to destroy it again. Each day let the king send a man to observe the mountain top ; if it is black with clouds, then let him sound the ghantd (drum or cymbal) loudly; when I hear the sound of it, my evil purpose will subside." Forthwith the king renewed his work in raising the sanghdrdma and stdpa. People look out for the clouds and mists on the mountain top down to the present day. Tradition says that in this stdpa there is a considerable quantity (a pint, or shing) of relics 225 of Tathagata, con- sisting of his bones and flesh, and that wonderful miracles are wrought thereby, which it would be difficult to name separately. At one time, from within the stdpa there arose suddenly a smoke, which was quickly followed by a fierce flame of fire. On this occasion the people said the stiLpa was consumed. They gazed for a long time till the fire was expended and the smoke disappeared, when they beheld a fearira like a white pearl gem, 226 which moved with a circular motion round the surmounting pole of the stdpa-, it then separated itself and ascended up on high to the region of the clouds, and after scintillating there awhile, again descended with a circular motion. 227 223 The wor d s rendered " relics," these two words that occurs in the &c., are in the original " bone and text, connected with chu, a pearl. I ik-sh variras ; " that is, " bone and have therefore translated chu-fan by flesh remains," or body-relics. pearl-gem. -* The symbol for " gem " is of 2J7 This account probably refers to uncertain meaning. There is a pre- some electrical phenomenon. The cious gem from the Lu country surmounting pole of the sttipa was called yu-fan. It is the latter of provided with metal rings or,

BOOK i.] KIA-PI-SHIKAPISA. 67 To the north-west of the capital there is a large river 228 on the southern bank of which, in a convent of an old king, there is a milk-tooth of Sakya Bodhisattva; it is about an inch in length. To the south-east of this convent there is another, which is also called the convent of the old king ; in this is a piece of the skull-bone of Tathagata ; the surface of it is about an inch in breadth, its colour a yellowish white ; the little hair orifices are plainly seen. There is, moreover, a hair-top 229 of Tathagata of a dark auburn colour ; the hair turns to the right ; drawing it out, it is about a foot long ; when folded up it is only about half an inch. These three objects are reverenced with offer- ings by the king and the great ministers on each of the six fast (holy) days. To the south-west of the convent of the skull-bone is the convent of the wife of the old king, in which there is a gilded stdpa (copper gilt), about 100 feet in height. Tradition says in this stdpa is about a pint of the relics of Buddha. On the fifteenth day of each month, in the evening, it reflects a circular halo of glory which lights up the dew-dish. 230 Thus it shines till the morning, when it gradually disappears and enters the stdpa. :he south-west of the town is Mount Pi-lo-sa-lo (Pilu.sfira) j 231 the mountain spirit takes the form of an elephant, hence the name. In old days, when Tatluigata was alive, the spirit, called Pilusara (siang-kien, i.e. t elephant-fixed), asked the Lord of the World and 1200 Arhats (to partake of his hospitality). On the mountain ifl a great solid rock; here it was Tuthaiiata received the offerings of the spirit. Afterwards A6ka-n\ja erected aa capped generally with a ii fh.rn bank, -o c;ill-l-. This thi-rrfnrr, WouM ! that in a; would naturally act aw a lightning site of the capital. 29 That is, a hair from the top- r may be the affluent i.f th- Kabul river fl"\\ m I.e., the circular dish at the i band valley. It t<>]> <>f tin- .surmounting flows about east and west after leav- hunt firm.



on this same rock a stdpa about 100 feet in height. It is now called the stdpa of the Elephant-strength (Pilusara). They say that in this also is about a pint measure of the relics of Tathagata. To the north of the Pilusara Stupa is a mountain cavern, below which is a Naga fountain. It was here that Tathfi- gata, having received from the spirit some food (rice) with the Arliats, cleansed his mouth and rubbed his teeth with a piece of willow branch. 232 This he planted in the ground, and it forthwith took root, and is now a bushy grove. Afterwards men built here a sanghdrama, and called it the convent of the Pi-to-kia (the willow twig). Going eastward from this 600 li or so, across a con- tinuation of mountains and valleys, the peaks being of a stupendous height, and skirting the " black ridge," ^ we enter North India, and crossing the frontier, come to the country of Lan-po (Lamghun).

232 The wood commonly used in India IB that of the Khadira tree, the Acacia Catechu. After being used as a tooth -cleaner it is gene- rally split in two, and one part used to scrape the tongue. Hence probably the name Pi-to-kiu given in the "text, which seems to be a

form of the Sanskrit ridala, leafless ; or, as Julien suggests, of Vaitrahi, a reed, a twig. 133 That is, the Siah Koh, or the range which separates Lamghan f rom the upper valley of the Kao and that of the Picha.


BOOK II. Relates to TJtrce Countries, viz., (i) Lcui-po, (2) Na-laelo-lio and (3)

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

70 RECORDS OF WESTERN COUNTRIES. [BOOK n. 2. Extent of India, Climate, &c, The countries embraced under this term of India are generally spoken of as the five Indies. In circuit this country is about 90,000 li ; on three sides it is bordered by the great sea ; on the north it is backed by the Snowy Mountains. The north part is broad, the southern part is narrow. Its shape is like the half-moon. The entire land is divided into seventy countries or so. The seasons are particularly hot; the land is well watered 2 and humid. The north is a continuation of mountains and hills, the ground being dry and salt. On the east there are valleys and plains, which being well watered and cultivated, are fruitful and productive. The southern district is wooded and herbaceous ; the western parts are stony and barren. Such is the general account of this country. 3. Measures of Length. To give a brief account of matters. In point of measure- ments, there is first of all the ydjana (yu-shen-na) ; this from the time of the holy kings of old has been regarded as a day's march for an army. The old accounts say it is equal to 40 li; according to the common reckoning in India it is 30 li, but in the sacred books (of Buddha) the yojana is only 16 li. In the subdivision of distances, a ydjana is equal to eight krdsas (kcu-ln-she) ; a krosa is the distance that the low- ing of a cow can be heard ; a krosa is divided into 500 bows (dhanus); a bow is divided into four cubits (hastas) ; a cubit is divided into 24 fingers (aiujulis); a finger is divided into seven barleycorns (yams) ; and so on to a louse (y&kd), a nit (liksJid), a dust grain, a cow's hair, a sheep's hair, a hare's down, copper- water, 3 and so on for seven divisions, - Has many fountains. dha (p. 87). The expression copper- 3 An enumeration corresponding water may refer to the size of the to that in the text will be found in small hole made in the tamri or the Lalita Vistara (Foucaux, p. 1 42) copper cup for the admission of and iii the Romantic Leyend of Bud- water.

BOOK ii.] INDIAN CALENDAR, ETC. 71 till we come to a small grain of dust; this is divided sevenfold till we come to an excessively small grain of dust (ami) ; this cannot be divided further without ar- riving at nothingness, and so it is called the infinitely small (paramdmi). 4. Astronomy, the Calendar, &c. Although the revolution of the Yin and Yang principles and the successive mansions of the sun and moon be called by names different from ours, yet the seasons are the same ; the names of the months are derived from the position (of the moon in respect} of the asterisms. The shortest portion of time is called a t'sa-na (kshana) ; 1 20 Icshaiws make a ta-t'sa-na (takshana) ; 60 of these make a la-fo (lava) ; 30 of these make a mau-hu-li-to (muhurta) ; five of these make " a period of time " (kdla) ; six of these make a day and night (ahdrdtra)* but commonly the day and night are divided into eight kalds. 5 The period from the new moon till full moon is called the white division (Sukla-paksha) of the month; the period from the full moon till the disappearance (of the light} is called the dark portion (Krlshna-paksha). The dark portion comprises fourteen or fifteen days, because the month is sometimes long and sometimes short. The preceding dark portion and the following light portion together form a month; six months form a "march" (hing, s. ayand). Tho sun when it moves within (the equator) is said to be on its northward march ; 6 when it moves without (the equator) it is on its southern march. 7 These two periods form a r (vatsara). The year, again, is divided into six seasons. From the 1 6th day of the 1st month till the I5th day of the 3d month is the season of gradual heat; from the i6th day of 4 Three in the day, three in the again divided into four parts or pe- night Ct, . riods (the). Ch * Four for the day and four for 6 Uttardyann. the night; each of these kaldt is 7 L>akh\ndyana.

72 RECORDS OF WESTERN COUNTRIES. [BOOK IT. the 3d month till the I5th day of the 5th month is called the season of full heat ; from the i6th day of the 5th month till the 1 5th day of the 7th month is called the rainy season ; from the i6th day of the 7th month till the i5th day of the 9th month is called the season of growth (vegetation) ; from the 1 6th day of the pth month to the 1 5th day of the I ith month is called the season of gradual cold ; from the i6th day of the I ith month to the i5th day of the 1st month is called the season of great (full) cold. 8 According to the holy doctrine of Tathagata, the year is divided into three seasons. From the i6th day of the ist month till the I5th day of the 5th month is called the hot season ; from the i6th day of the 5th month till the I5th day of the Qth month is called the wet season ; from the 1 6th day of the Qth month to the I5th day of the ist month is called the cold season. Again, there are four seasons, called spring, summer, autumn, winter. The three spring months are called Chi-ta-lo (Chaitra) month, Fei-she-kie (VaiSaka) month, She-se-ck'a (Jyeshtha); these correspond with the time from the i6th day of the ist month to the I5th of the 4th month. The three summer months are called 'An-sha-cha (Ashadha) month, Chi-lo-fa-na (Sravana) month, Po-ta-lo-pa-to (Bhadrapada) month; these correspond to the time between the i6th day of the 4th month to the I5th day of the 7th month. The three autumn months are called, 'An-shi-fo-ku Q -che (As*vayuja) month, Kia-li-ta-kd (Karttika) month, Wi- 10 kia-chi-lo (Margas*irsha) month; these correspond to the time between the i6th day of the 7th month to the 1 5th day of the loth month. The three months of winter are called Fo-sliu (Pushya) month, Ma-ku (Magha) month, and Po-li-kiu-na (Phalguna) month; these cor- 8 These six seasons (rftarcu) are re- ga-sirsha and Pushya ; and (6) S'u- spectively (i ) Va&anta, including the tro Magha and Phalguna. In the months of Chaitra and Vai&kha ; south they are reckoned as begin- (2) Grishma Jyeshtha and Asha- ning a month later, dha; (3) Varshfa Sravana and 9 The symbol ku is for yu. Julien Bhadrapada; (4) S'aradd A4vina inloc. and Karttika ; (5) Hemanta Mar- 10 The symbol wi is for mo. Jul.

BOOK IL] INDIAN BUILDINGS. 73 respond with the time between the i6th day of the loth month to the I5th day of the ist month in China. In old times in India the priestly fraternity, relying on the holy teaching of Buddha, had a double n resting-time (during tlie raijis), viz., either the former three months or the latter three months ; these periods were either from the 1 6th day of the 5th month to the I5th day of the 8th month, or from the i6th day of the 6th month to the 1 5th day of the 9th month. Translators of the SiUras (king) and the Vinaya (liu) belonging to former generations employed the terms Tso- hia and Tso-la-hia 12 to signify the rest during the rainy season ; but this was because the ignorant (common) people of the frontier countries did not understand the right sounds of the language of the middle country (India), or that they translated before they comprehended the local phrases: this was the cause of error. And for the same reason occur the mistakes about the time of Tathagata's con- ception, birth, departure from his home, enlightenment, and Nirvana, which we shall notice in the subsequent records. 5. Towns and Buildings. The towns and villages have inner gates; 13 the walls are wide and high ; the streets and lanes are tortuous, and the roads winding. The thoroughfares are dirty and 11 I have preferred not to alter M I cannot but think that lia the text, and BO translate the pas- and la in these phrases are intended sage literally. The " double period " to be phonetic equivalents for of rest during the rainy season was Vanka, and that the author is an early ordinance, found in the pointing out the error of those who Vinaya. It was so arranged that adopted such inadequate sounds. those who were prevented from ar- M. Julien's explanation, however, it the appointed time might may be the correct one (vidLJulien w begin their "rest" a month later. Inc., n. i). If, however, we suppose the symbol u Such is the meaning generally liany to be a mistake for yu, then assigned to the symbols leu yen. I the passage will run thus: "The do not understand the tra: priestly fraternity r. tin <1 into fixed given by .Fulu-n ; the texts perhaps dwellings during the rainy season." are ditl See Burnouf, Jntrod., p. 254.

74 RECORDS OF WESTERN COUNTRIES. [BOOK ir. the stalls arranged on both sides of the road with appro- priate signs. Butchers, fishers, dancers, executioners, and scavengers, and so on, have their abodes without the city. In coming and going these persons are bound to keep on the left side of the road till they arrive at their homes. Their houses are surrounded by low walls, and form the suburbs. The earth being soft and muddy, the walls of the towns are mostly built of brick or tiles. The towers on the walls are constructed of wood or bamboo ; the houses have balconies and belvederes, which are made of wood, with a coating of lime or mortar, and covered with tiles. The different buildings have the same form as those in China : rushes, or dry branches, or tiles, or boards are used for covering them. The walls are covered with lime and mud, mixed with cow's dung for purity. At different seasons they scatter flowers about. Such are some of their different customs. The sanghdrdmas are constructed with extraordinary skill. A three-storied tower 14 is erected at each of the four angles. The beams and the projecting heads are carved with great skill in different shapes. The doors, windows, and the low walls are painted profusely; the monks' cells are ornamental on the inside and plain on the outside. 15 In the very middle 16 of the building is the hall, high and wide. There are various storeyed chambers and turrets of different height and shape, without any fixed rule. The doors open towards the east; the royal throne also faces the east.

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

BOOK IL] DRESS, HABITS, ETC. 75 6. Scats, Clothing; &c. When they sit or rest they all use mats ; n the royal family and the great personages and assistant officers use mats variously ornamented, but in size they are the same. The throne of the reigning sovereign is large and high, and much adorned with precious gems: it is called the Lion-throne (siinhdsana). It is covered with extremely fine drapery ; the footstool is adorned with gems. The nobility use beautifully painted arid enriched seats, ac- cording to their taste. 7. Dress, Habits, &c. Their clothing is not cut or fashioned ; they mostly affect fresh-white garments ; they esteem little those of mixed colour or ornamented. The men wind their garments round their middle, then gather them under the armpits, and let them fall down across the body, hanging to the right. The robes of the women fall down to the ground ; they completely cover their shoulders. They wear a little knot of hair on their crowns, and let the rest of their hair fall loose. Some of the men cut off their moustaches, and have other odd customs. On their heads the people wear caps (crowns), with flower- wreaths and jewelled necklets. Their garments are made of Kiau-she-ye (kau- and of cotton. Kiau-she-ye is the product of the wild silkworm. They have garments also of Tso-mo (kshauma), which is a sort of hemp; garments also made of Kien-po-lo (kambala) which is woven from fine goat-hair; garments also made from Ho-la-li (karala) 18 This stufl' is made from the fine hair of a wild animal: it is seldom this can be woven, and therefore the stufl' is very valuable, and it is regarded as fine clothing. In North India, \yhure the air is cold, they wear short VihArw in Nepal at the present day. niihadyi 'IVili, niritlanath) or m:it H I expression here used may ucd by Bud-1 mean "matted beds" or "seat*." u The Japane- nts are It is commonly used to denot- th h'<i-ra-t$i.

76 RECORDS OF WESTERN COUNTRIES. [BOOK IT. and close-fitting garments, like the Hu people. The dress and ornaments worn by non-believers are varied and mixed. Some wear peacocks' feathers ; some wear as ornaments necklaces made. of skull bones (the Kapdla- dhdrinas) ; some have no clothing, but go naked (Nir- grantlias) ; some wear leaf or bark garments ; some pull out their hair and cut off their moustaches ; others have bushy whiskers and their hair braided on the top of their heads. The costume is not uniform, and the colour, whether red or white, not constant. The Shamans (Sramanas) have only three kinds 19 of robes, viz., the Sang-kio-ki, the Ni-fo-si-na. The cut of the three robes is not the same, but depends on the school. Some have wide or narrow borders, others have small or large flaps. The Sang-kio-ki covers the left shoulder and conceals the two armpits. It is worn open on the left and closed on the right. It is cut longer than the waist. The Ni-fo-se-na has neither girdle nor tassels. When putting it on, it is plaited in folds and worn round the loins with a cord fastening. The schools differ as to the colour of this garment : both yellow and red are used. The Kshattriyas and the Brahmans are cleanly and wholesome in their dress, and they live in a homely and frugal way. The king of the country and the great mini- sters wear garments and ornaments different in their cha- racter. They use flowers for decorating their hair, with gem-decked caps ; they ornament themselves with brace- lets and necklaces. There are rich merchants who deal exclusively 20 in gold trinkets, and so on. They mostly go bare-footed ; few wear sandals. They stain their teeth red or black ; they bind up their hair and pierce their ears ; they ornament 21 their noses, and have large eyes. Such is their appearance. 39 There are only two names ^ It may also mean that the great given in the text. The first, viz., the merchants use only bracelets. Seng -Ida -chi Sanghati is omitted. - 1 This may also mean "they The other two are the Sankakshikd have handsome noses." and the Xiidsana.

BOOK IL] LITERATURE. 77 8. deaf zliness, Ablutions, &c. They are very particular in their personal cleanliness, and allow no remissness in this particular. All wash themselves before eating ; they never use that which has been left over (from a former meal) ; they do not pass the dishes. Wooden and stone vessels, when used, must be destroyed; vessels of gold, silver, copper, or iron after each meal must be rubbed and polished. After eating they cleanse their teeth with a willow stick, and wash their hands and mouth. Until these ablutions are finished they do not toucli one another. Every time they perform the functions of nature they wash their bodies and use perfumes of sandal- wood or turmeric. When the king washes 22 they strike the drums and sing hymns to the sound of musical instruments. Before offering their religious services and petitions, they wash and bathe themselves. 9. Writing, Language, Books, the Vedas, Study. The letters of their alphabet were arranged by Brahmfi- and their forms have been handed down from the first till now. They are forty-seven in number, and are combined so as to form words according to the object, and according to circumstances (of time or place} : there are other forms (inflexions) used. This alphabet has spread in different directions and formed diverse branches, ac- cording to circumstances ; therefore there have been slight modifications in the sounds of the words (spoken lan- guage) ; but in its great features there has been no change. Middle India preserves the original character of the lan- guage in its integrity. Here the pronunciation is soft and able, and like the lan-ua-e O f the Devas. The pro- nunciation of the words is clear and pure, and fit as a M translates *' \ Ung is going out;" but in my copy it i* as in the t

78 RECORDS OF WESTERN COUNTRIES. [BOOK ir. model for all men. The people of the frontiers have con- tracted several erroneous modes of pronunciation ; for ac- cording to the licentious habits of the people, so also will be the corrupt nature of their language. With respect to the records of events, each province has its own official for preserving them in writing. The record of these events in their full character is called Ni-lo-pi-cli a (Nilapita, Hue deposit). In these records are mentioned good and evil events, with calamities and fortunate occurrences. To educate and encourage the young, they are first taught (led) to study the book of twelve chapters (Sid- dhavastu). 23 After arriving at the age of seven years and upwards, the young are instructed in the five Vidyds, &dstras of great importance. 24 The first is called the elucidation of sounds (abdavidyd.) This treatise explains and illus- trates the agreement (concordance) of words, and it provides an index for derivatives. The second vidyd is called Kiau-ming (ilpasthdna- ridya)', it treats of the arts, mechanics, explains the principles of the Yin and Yang and the calendar. The third is called the medicinal treatise (Chikitsdvidyd) ; it embraces formulae for protection, secret charms (the use of) medicinal stones, acupuncture, and mugwort. The fourth vidyd is called the Hetuvidyd (science of causes) ; its name is derived from the character of the work, which relates to the determination of the true and false, and reduces to their last terms the definition of right and wrong. The fifth vidyd is called the science of " the interior " 23 This work in twelve chapters is see Max Miiller's letter to the Aca- that called Siddh a rastu(Sih-ti-chanff) demy, Sept. 25, iSSo ; also Indian in the Fan-i-ming-i-isi (book xiv. Antiq., vol. ix, p. 307. 1 7 a). It is called Sih-ti-lo-su-to by - 4 Or, it may be translated " the I-tsing (Nanhac, iv. 8 a) by mistake great S'dstra, or S'ustras of the five for SUi-ti-po-su-to, i.e., Siddharastu. Vidyds," in Chinese, Ming. See "For some remarks on this subject below, Book iii. note 102.

BOOK ii.] LITERATURE. 79 (Adhydtmavidyd) ; it relates to the five vehicles, 25 their causes and consequences, and the subtle influences of these. The B rah mans study the four Vda Sdstras. The first is called Shau (longevity) -, it relates to the preservation of life and the regulation of the natural condition. The second is called Sse (sacrifice) ; it relates to the (rules of) sacrifice and prayer. The third is called Ping (peace or regulation) ; it relates to decorum, casting of lots, military affairs, and army regulations. The fourth is called Shu (secret mysteries) ; it relates to various branches of science, incantations, medicine. 26 The teachers (of these works) must themselves have closely studied the deep and secret principles they con- tain, and penetrated to their remotest meaning. They then explain their general sense, and guide their pupils in understanding the words which are difficult. They urge them on and skilfully conduct them. They add lustre to their poor knowledge, and stimulate the desponding. If they find that their pupils are satisfied with their acquire- ments, and so wish to escape to attend to their worldly duties, then they use means to keep them in their power. AVhen they have finished their education, and have at- tained thirty years of age, then their character is formed and their knowledge ripe. When they have secured an occupation they first of all thank their master for his atten- tion. There are some, deeply versed in antiquity, who devote themselves to elegant studies, and live apart from the world, and retain the simplicity of their character. These rise above mundane presents, and are as insensible to renown as to the contempt of the world. Their name having spread afar, the rulers appreciate them highly, but

28 The fiv. I.e., the five d. laydisciple. degrees of i among nr Vtdat, in tin- <>nlT the BuddhUU: (I) The vehicle- of th.-y an- hm- sj...k.-n of, '. (2) "f tl -van, (3) A ) ,- IV,/,,, the i iuddha, (4) of the or- &fma V&ta, the Atliarva Vda.

So RECORDS OF WESTERN COUNTRIES. [BOOK IL are unable to draw them to the court. The chief of the country honours them on account of their (mental) gifts, and the people exalt their fame and render them universal hom- age. This is the reason of their devoting themselves to their studies with ardour and resolution, without any sense of fatigue. They search for wisdom, relying on their own re- sources. Although they are possessed of large wealth, yet they will wander here and there to seek their subsistence. There are others who, whilst attaching value to letters, will yet without shame consume their fortunes in wandering about for pleasure, neglecting their duties. They squander their substance in costly food and clothing. Having no vir- tuous principle, and no desire to study, they are brought to disgrace, and their infamy is widely circulated. So, according to the class they belong to, all gain know- ledge of the doctrine of Tathagata; but, as the time is distant since the holy one lived, his doctrine is presented in a changed form, and so it is understood, rightly or not, according to the intelligence of those who inquire into it. 10. Buddhist Schools, Books, Discussions, Discipline. The different schools are constantly at variance, and their contending utterances rise like the angry waves of the sea. The different sects have their separate masters, and in various directions aim at one end. There are Eighteen schools, each claiming pre-eminence. The partisans of the Great and Little Vehicle are content to dwell apart. There are some who give themselves up to quiet contemplation, and devote themselves, whether walking or standing still or sitting down, to the acquire- ment of wisdom and insight ; others, on the contrary, differ from these in raising noisy contentions about their faith. According to their fraternity, they are governed by dis- tinctive rules and regulations, which we need not name. The Vinaya (liu), discourses (luti), stitras (king), are equally Buddhist books. He who can entirely explain one class of these books is exempted from the control of

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

82 RECORDS OF WESTERN COUNTRIES. [BOOK n. II. Castes Marriage. With respect to the division of families, there are four classifications. The first is called the Brahman (Po-lo-men), men of pure conduct. They guard themselves in religion, live purely, and observe the most correct principles. The second is called Kshattriya {Tsa-ti-li), the royal caste. For ages they have been the governing class : they apply themselves to virtue (humanity) and kindness. The third is called VaiSyas (fel-she-li), the merchant class : they engage in commercial exchange, and they follow profit at home and abroad, The fourth is called Sudra (Shu-t'o-lo), the agricultural class : they labour in ploughing and tillage. In these four classes purity or impurity of caste assigns to every one his place. When they marry they rise or fall in position according to their new relationship. They do not allow promiscuous marriages between relations. A woman once married can never take another husband. Besides these there are other classes of many kinds that intermarry according to their several callings. It would be difficult to speak of these in detail. 12. Royal Family, Troops, Weapons. The succession of kings is confined to the Kshattriya (T'sa-li) caste, who by usurpation and bloodshed have from time to time raised themselves to power. Although a dis- tinct caste, they are regarded as honourable (or lords). The chief soldiers of the country are selected from the bravest of the people, and as the sons follow the profes- sion of their fathers, they soon acquire a knowledge of the art of war. These dwell in garrison around the palace (during peace), but when on an expedition they march in front as an advanced guard. There are four divisions of the army, viz. (i) the infantry, (2) the cavalry, (3) the chariots, (4) the elephants. 27 The elephants are covered with strong armour, and their tusks are provided with 27 I.e., the pattakuya, asvaMya, rathaldya, and hastikuya divisions.

BOOK IL] ARMY. JUSTICE. 83 sharp spurs. A leader in a car gives the command, whilst two attendants on the right and left drive his chariot, which is drawn by four horses abreast. The general of the soldiers remains in his chariot ; he is surrounded by a file of guards, who keep close to his chariot wheels. The cavalry spread themselves in front to resist an attack, and in case of defeat they carry orders hither and thither. The infantry by their quick movements contri- bute to the defence. These men are chosen for their cou- rage and strength. They carry a long spear and a great shield; sometimes they hold a sword or sabre, and ad- vance to the front with impetuosity. All their weapons of war are sharp and pointed. Some of them are these spears, shields, bows, arrows, swords, sabres, battle-axes, lances, halberds, long javelins, and various kinds of slings. 28 All these they have used for ages. 13. Manners, Administration of Law, Ordeals. AVith respect to the ordinary people, although they are naturally light-minded, yet they are upright and honourable. In money matters they are without craft, and in admini- stering justice they are considerate. They dread the retri- bution of another state of existence, and make light of the things of the present world. They are not deceitful or treacherous in their conduct, and are faithful to their oaths and promises. In their rules of government there is remarkable rectitude, whilst in their behaviour there is much gentleness and sweetness. With respect to crimi- nals or rebels, these are few in number, and only occasion- ally troublesome. When the laws are broken or the power of the ruler violated, then the matter is clearly sifted and the offenders imprisoned. There is no infliction of corpo- ral punishment ; they are simply left to live or die, and are not counted among men. When the rules of propriety or * Compare the weapons in the tJ>c Pud' hands of soldiers represented in the &c., pp. n, 20, 51, 07, ta frescoes. Burgess, Nob* on

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

BOOK ii.] FORMS OF POLITENESS. 85 mal) ; if the man is guilty, then the poison takes effect and the creature dies ; if he is innocent, then the poison has no effect, and he survives. By these four methods of trial the way of crime is stopped. 14. Forms of Politeness. There are nine methods of showing outward respect (i) by selecting words of a soothing character in making requests ; (2) by bowing the head to show respect ; (3) by raising the hands and bowing ; (4) by joining the hands and bowing low ; (5) by bending the knee; (6) by a pros- tration ; (7) by a prostration on hands and knees ; (8) by touching the ground with the five circles ; (9) by stretching the five parts of the body on the ground. Of these nine methods the most respectful is to make one prostration on the ground and then to kneel and laud the virtues of the one addressed. When at a distance it is usual to bow low j 30 when near, then it is customary to kiss the feet and rub the ankles (of the person addressed). Whenever orders are received at the hands of a su- perior, the person lifts the skirts of his robes and makes a prostration. The superior or honourable person who is thus reverenced must speak gently (to the inferior), either touching his head or patting his back, and addressing him with good words of direction or advice to show his affection. Wlien a ramana, or one who has entered on the religious life, has been thus respectfully addressed, he simply re- plies by expressing a good wish (voiv). Not only do they prostrate themselves to show reve- rence, but they also turn round towards the thing reve- renced in many ways, sometimes with one turn, some- times with three: if from some long-oheriahed tiding there is a call for marked reverence, then according to the desire of the person. To kneel on all-fours. \Y.-llH Wil *> A"i tany, to bow to th ground. W. W.

86 RECORDS OF WESTERN COUNTRIES. [BOOK ir. 15. Medicines, Funeral Customs , &c. Every one who falls sick fasts for seven days. During this interval many recover, but if the sickness lasts they take medicine. The character of these medicines is diffe- rent, and their names also. The doctors differ in their modes of examination and treatment. When a person dies, those who attend the funeral raise lamentable cries and weep together. They rend their garments and loosen their hair ; they strike their heads and beat their breasts. There are no regulations as to dress for mourning, nor any fixed time for observing it. There are three methods of paying the last tribute to the dead: (i) by cremation wood being made into a pyre, the body is burnt ; (2) by water the body is thrown into deep flowing water and abandoned ; (3) by desertion the body is cast into some forest-wild, to be devoured by beasts. When the king dies, his successor is first appointed, that he may preside at the funeral rites and fix the different points of precedence. Whilst living they give (their rulers) titles according to their character (virtue) when dead there are no posthumous titles. In a house where there has been a death there is no eating allowed ; but after the funeral they resume their usual (habits). There are no anniversaries (of the death) observed. Those who have attended a death they consider unclean ; they all bathe outside the town and then enter their houses. The old and infirm who come near to death, and those entangled in a severe sickness, who fear to linger to the end of their days, and through disgust wish to escape the troubles of life, or those who desire release from the trifling affairs of the world and its concerns (the concerns of life), these, after receiving a farewell meal at the hands of their relatives or friends, they place, amid the sounds of music, on a boat which they propel into the midst of

BOOK ii.] GOVERNMENT. 87 the Ganges, where such persons drown themselves. They think thus to secure a birth among the Devas. Rarely one of these may be seen not yet dead on the borders (of tlie river}. The priests are not allowed to lament or cry for the dead; when a father or mother of a priest dies they recite their prayers, recounting (pledging) their obligations to them ; reflecting on the past, they carefully attend to them now dead. They expect by this to increase the mysterious character of their religious merit. 1 6. Civil Administration, Revenues , &c. As the administration of the government is founded on benign principles, the executive is simple. The families are not entered on registers, and the people are not sub- ject to forced labour (conscription). The private demesnes of the crown are divided into four principal parts; the first is for carrying out the affairs of state and providing sacrificial offerings ; the second is for providing subsidies for the ministers and chief officers of state ; the third is for rewarding men of distinguished ability ; and the fourth is for charity to religious bodies, whereby the field of merit is cultivated (planted). In this way the taxes on the people are light, and the personal service required of them is moderate. Each one keeps his own worldly goods in peace, and all till the ground for their subsistence. These who cultivate the royal estates pay a sixth part of the produce as tribute. The merchants who engage in commerce come and go in carrying out their transactions. The river-passages and the road-barriers are open on pay- ment of a small toll. When the public works require it, labour is exacted but paid for. The payment is in strict ortion to the work done. The military guard tl, rs, or go out to punish the refractory. They also mount guard at night round tho '. The soldiers are levied according to the require- ments of the service ; they are promised certain payments

88 RECORDS OF IVESTERN COUNTRIES. [BOOK n. and are publicly enrolled. The governors, ministers, magistrates, and officials have each a portion of land con- signed to them for their personal support.

17. Plants and Trees, Agriculture, Food, Drink, Cookery. The climate and the quality of the soil being different according to situation, the produce of the land is various in its character. The flowers and plants, the fruits and trees are of different kinds, and have distinct names. There is, for instance, the Amala fruit (Ngdn-mo-lo), the Amla fruit (Ng&n-mi-lo), the Madhuka fruit (Mo-tu-kia), the Bhadra fruit (po-ta-lo), the Kapittha fruit (kie-pi-ta), the Amala fruit (0-mo-lo), the Tinduka fruit (Chin-tu-kia), the Udumbara fruit ( Wu-tan-po-lo), the Mocha fruit (Ufau- che), the Narikela fruit (Na-li-ki-lo), the Panasa fruit (Pan- na-so). It would be difficult to enumerate all the kinds of fruit ; we have briefly named those most esteemed by the people. As for the date (Tsau\ the chestnut (LiJi), the loquat (P'i), and the persimmon (TJii), they are not known. The. pear (Li), the wild plum (Nai), the peach (T'au), the apricot (Hang or Mui), the grape (Po-tau), &c., these all have been brought from the country of KaSmir, and are found growing on every side. Pomegranates and sweut oranges are grown everywhere. In cultivating the land, those whose duty it is sow and reap, plough and harrow (weed), and plant according to the season ; and after their labour they rest awhile. Among the products of the ground, rice and corn are most plentiful. With respect to edible herbs and plants, we may name ginger and mustard, melons and pumpkins, the Heun-to (Kandu ?) plant, and others. Onions and garlic are little grown ; and few persons eat them ; if any one uses them for food, they are expelled beyond the walls of the town. The most usual food is milk, butter, cream, soft sugar, sugar-candy, the oil of the mustard-seed, and all sorts of cakes made of corn are used as food. Fish,

BOOK ii.] CULTIVATION AND FOOD. 89 mutton, gazelle, and deer they eat generally fresh, some- times salted; they are forbidden to eat the flesh of the ox, the ass, the elephant, the horse, the pig, the dog, the fox, the wolf, the lion, the monkey, and all the hairy kind. Those who eat them are despised and scorned, and are universally reprobated ; they live outside the walls, and are seldom seen among men. AVith respect to the different kinds of wine and liquors, there are various sorts. The juice of the grape and sugar- cane, these are used by the Kshattriyas as drink ; the Vai- 6yas use strong fermented drinks ; 31 the Sramans and Brah- mans drink a sort of syrup made from the grape or sugar- cane, but not of the nature of fermented wine. 32 The mixed classes and base-born differ in no way (as to food or drink) from the rest, except in respect of the vessels they use, which are very different both as to value and material. There is no lack of suitable things for household use. Although they have saucepans and stew- pans, yet they do not know the steamer used for cook- ing rice. They have many vessels made of dried clay ; they seldom use red copper vessels : they eat from one vessel, mixing all sorts of condiments together, which they take up with their fingers. They have no spoons or cups, and in short no sort of chopstick. When sick, however, they use copper drinking cups. 1 8. Commercial Transactions. Gold and silver, tcou-shih (native copper), white jade, fire pearls, 33 are the natural products of the country ; there are besides these abundance of rare gems and various kinds of precious stones of different names, which are collected from the islands of the sea. These they exchange for goods ; and in fact they always barter in their com-

KiL.'h-flnvdun-d ppirit*. ** If fo is a mist.-iki- for Man;/, ** Called, therefor*-, " not- \vinu- an it probably in, the subs' body," i.e., nun-alcoholic. would be "amber."

90 RECORDS OF WESTERN COUNTRIES. [BOOK ir. mercial transactions, for they have no gold or silver coins, pearl shells, or little pearls. 34 The "boundaries of India and the neighbouring countries are herein fully described ; the differences of climate and soil are briefly alluded to. Details referring to these points are grouped together, and are stated succinctly; and in referring to the different countries, the various customs and modes of administration are fully detailed. LAN-PO [LAMGHAN]. The kingdom of Lan-po 35 is about 1000 li in circuit, and on the north is backed by the Snowy Mountains ; on three sides it is surrounded by the Black-ridge Mountains. The capital of the country *is about 10 li in circuit. As for some centuries the royal family has been extinct, the chiefs have disputed for power among themselves, without the acknowledged superiority of any one in par- ticular. Lately it has become tributary to KapiSa. The country is adapted for the production of rice, and there are many forests of sugar-cane. The trees, though they produce many fruits, yet few are ripened. The climate is backward; the hoar-frosts are plenty, but not much snow. In common there is abundance and contentment. The men (people) are given to music. Naturally they are untrustworthy and thievish ; their disposition is exacting one over the other, and they never give another the preference over themselves. In respect of stature they are little, but they are active and impetuous. Their garments are made of white linen for the most part, and what they 34 This translation differs from be also called Murandas (Mahdbh., Julien's. The text is probably cor- vii. 4847 ; Reinaud, Mim. s. Clnde, .nipt, p. 353 ; and Lassen, 2nd. Alt., vol. 35 Lan-po corresponds with the ii. p. 877, voL iii. p. 136 f.). Ptolemy present Lamghun, a small country (lib. vii. c. I, 42) places a tribe called lying along the northern bank of Aa/MrciTeu, Aa/iJ3drcu, or Aa/iTra-yai in the Kabul river, bounded on the this district. The modern name is west and east by the Alingar and vulgarly pronounced Laghman. See Kunar rivers. Cunningham. The Baber's Memoirs, pp. 133, 136, 140 Sanskrit name of the district is Lam- ff. ; Cunningham, Anc. Ucoy. /HI/., puka, and the Lampakas are said to p. 43.

BOOK ii.] XA-KIE-LO-HO NAGARAHARA. 91 wear is well appointed. There are about ten sanghd- rdmas, with few followers (priests). The greater portion study the Great Vehicle. There are several scores of diffe- rent Deva temples. There are few heretics. Going south- east from this country 100 li or so, we cross a great mountain (ridge), pass a wide river, and so come to Na-kie-lo-ho [the frontiers of North India). NA-KIE-LO-IIO [NAGAIIAIIAKA]. The country of Nagarahara (Xa-kie-lo-ho) is about 600 li from east to west, and 250 or 260 li from north to south. It is surrounded on four sides by overhanging precipices and natural barriers. The capital is 20 li or so in circuit. 36 It has no chief ruler ; the commandant and his subordinates come from KapiSa. The country is rich in cereals, and produces a great quantity of flowers and fruits. The climate is moist and warm. Their manners are simple and honest, their disposition ardent and courageous. They think lightly of 'wealth and love learning. They cultivate the religion of Buddha, and few believe in other doctrines. The sanghdrdmas are many, but yet the priests are few; the stdpas are deso- late and ruined. There are five Deva temples, with about one hundred worshippers. 87 * The situation of the town of srii wa in the district of Bihfir (J.A. S. Nagarahfira (the old capital of the B. t vol. xvii. pt. i. pp.492, 494, 498 f.) JalAlab&d district) has been satisfac- The district corresponds with the torily determined by Mr. W. Simp- Na-ya/xi Aiovvff6iro\is of Ptolemy (lib. win (J. R. A. S. t N.S., vol. xiii. p. 18;,). vii. c. i, 43). It is called the city He places the site of the town in the of Dipaiikara by Hwui-lih (Jul. nil- (I l>y tin- junction of the I't'e, p. 78), just as he calls Hi. Ma i and Kabul rivers on Uu-ir the cit of "the skull Imn,

rivers, on Uu-ir the city of "the skull Imn, right banks. Both t: n Conf. Lassen, /. A., vol. iii. \ and the distance from Lamghan t; Wnr>hipp-rs m- "OMBoCdflE* <aU>ut twenty miles south-east) rent religious faith." The usual %v..ul<l place us on this spot The ti-rm f.. r "nmi li.-li-\vr" in Chinr,,- mountains crossed by the ] tem-tou, an " outside - n-li^ion were the SJAh KAh, aixl th- ri\.r man." Tin's t.-nn Is with te probably the Kabul river th Pali lui/iim, usi-d in th- inta. The Sanskrit name way. Tin- IlinMhistsan- n..\v Nagarahara occurs inan inscription of hy the Muhannnadans a- " (Silllpx..:. Kittoe i and of (Jho- p. iS6.

92 RECORDS OF WESTERN COUNTRIES. [BOOK n. Three li to the east of the city there is a stdpa in height about 300 feet, which was built by As*6ka llfiju. It is wonderfully constructed 38 of stone beautifully adorned and carved. Sakya, when a Bodhisattva, hero met Dipankara 39 Buddha (Jen-tang-fo), and spreading out his deerskin doublet, and unbinding his hair and cover- ing with it the muddy road, received a predictive assur- ance. Though the passed kalpa brought the overthrow of the world, the trace of this event was not destroyed; on religious (fast) days the sky rains down all sorts of flowers, which excite a religious frame of mind in the people, who also offer up religious offerings. To the west of this place is a Kia-lan (saiighdrdina) with a few priests. To the south is a small sttipa : this was the place where, in old time, Bodhisattva covered the mud (with his hair). A6ka-raja built (this stdpa) away from the road. 40 Within the city is the ruined foundation of a great stdpa. Tradition says that it once contained a tooth of Buddha, and that it was high and of great magnificence. Now it has no tooth, but only the ancient foundations remain. By its side is a sttlpa 30 feet or so in height ; the old stories of the place know nothing of the origin of this fabric ; they say only that it fell from heaven and placed itself here. Being no work of man's art, it is clearly a spiritual prodigy. 38 The Chinese expression seems vol. iv. p. 66). The legend I trans- to refer to the successive layers of lated from the Chinese (J.R. A. Soc., checkered stones peculiar to these N.S., vol. \L pp. 377 ff). Fa-hien topes. See W. Simpson's and also also refers to it (Buddhist PU>irbns, Mr. Swinnerton's account. Ind. p. 43). See also some remarks on Antiq., vol. viii. pp. 198 & 227 f. this legend, Ind. Antiq., voL xi. p. 39 The incident referred to in the 146 ; andconf. Rhys David's Buddh. text, viz., the interview between Di- Birth- Stories, pp. 3 f. pankara Buddha and the Bod- * This is a difficult passage, and hisattva Sumedha, is a popular one is probably corrupt. The phrase in Buddhist sculpture and mytho- "ts'ui-pi," towards the end, may logy. There is a representation of mean "in an out-of-the-way place." it among fragments in the Lahor The reference is to the spot where Museum ; another representation is predictive assurance was given to among the sculptures of the Kanheri Sumedha that he should become a caves (ArcJucol. Sw. W. Jml, Rep.. Buddha.


To the south- west of the city about 10 li is a Here Tathagata, when living in the world, alighted, having left Mid-India and passed through the air for the sake of converting men. The people, moved by reverence, erected this building. Not far to the east is a sttipa ; it was here Bodhisattva met Dipankara Buddha and bought the flowers. 41 About 20 li to the south-west of the city we come to a small stone ridge, where there is a sanghdrdma with a high hall and a storied tower made of piled-up stone. It is now silent and deserted, with no priests. In the middle is a sttipa 200 feet or so in height, built by A6ka- raja. To the south-west of this sanghdrdma a deep torrent rushes from a high point of the hill and scatters its waters in leaping cascades. The mountain sides are like walls ; on the eastern side of one is a great cavern, deep and profound, the abode of the Naga Gopala. The gate (or entrance) leading to it is narrow ; the cavern is dark ; the precipitous rock causes the water to find its way in various rivulets into this cavern. In old days there was a shadow of Buddha to be seen here, bright as the true form, with all its characteristic marks. 42 In later days men have not seen it so much. What does appear is only a feeble likeness. But whoever prays with fervent faith, lie is mysteriously endowed, and he sees it clearly before him, though not for long. In old times, when Tathagata was in the world, this :i was a shepherd who provided the king with milk and cream. Having on one occasion failed to do so, and having received a reprimand, he proceeded in an angry temper to the stdpa of " the predictive assurance," and 41 HI: txnijrht the flower* of * girl, flowers remaining over tliu head as mho consented to sell them only on a "baldachin," is represented in the it she should ever here- Labor sculpture referred to above, after be born as his wife. See the note 39. See Fergusson, Tree and account in the "Legend of Dipan- Serp. Worthip, pi. U kar*> Buddha "(J.&A. 1. *- S > note 5 p. i, and p. 1-5, i>. 377 ff.) The incident of the note 76.

94 RECORDS OF WESTERN COUNTRIES. [BOOK ir. there made an offering of flowers, with the prayer that he might become a destructive dragon for the purpose of afflicting the country and destroying the king. Then ascending the rocky side of the hill, he threw himself down and was killed. Forthwith he became a great dragon and occupied this cavern, and then he purposed to go forth and accomplish his original wicked purpose. When this intention had risen within him, Tathagata, hav- ing examined what was his object, was moved with pity for the country and the people about to be destroyed by the dragon. By his spiritual power he came from Mid- India to where the dragon was. The dragon seeing Ta- thagata, his murderous purpose was stayed, and he ac- cepted the precept against killing, and vowed to defend the true law ; he requested Tathagata to occupy this cavern evermore, that his holy disciples might ever re- ceive his (the dragon's) religious offerings. 43 Tathagata replied, "When I am about to die; I will leave you my shadow, and I will send five Arhats to receive from you continual offerings. When the true law is destroyed, 44 this service of yours shall still go on ; if an evil heart rises in you, you must look at my shadow, and because of its power of love and virtue your evil purpose will be stopped. The Buddhas who will appear throughout this Bhadra-kalpa* 5 will all, from a motive of pity, intrust to you their shadows as a be- quest." Outside the gate of the Cavern of the Shadow there are two square stones; on one is the impression of the foot of Tathagata, with a wheel-circle (lun-siang) beautifully clear, which shines with a brilliant light from time to time. On either side of the Cavern of the Shadow there are

43 This is evidently the meaning ** The " true law " was to last of the passage : the request was, not 500 years ; the " law of images " that the dragon might dwell in the 1000 years. cavern, but that Tathagata would ** This period is that in which we live there with his disciples. Fa- now are, during which 1000 Bud- hian refers to this cave. dhas are to appear.




several stone chambers ; in these the holy disciples of Tathagata reposed in meditation. At the north-west corner of the cave of the shadow is a stdpa where Buddha walked up and down. Beside this is a st'dpa which contains some of the hair and the nail-parings of Tathagata. Not far from this is a sttipa where Tathagata, making manifest the secret principles of his true doctrine, de- clared fas Skandlia-dlidtu-dyatanas (Yun-kia/i-king).^ At the west of the Cave of the Shadow is a vast rock, on which Tathagata in old time spread out his kaslidya* 1 robe after washing it; the marks of the tissue still exist. To the south-east of the city 30 li or so is the town of Hi-lo (Hidda) j 48 it is about 4 or 5 li in circuit ; it is high in situation and strong by natural declivities. It has flowers and woods, and lakes whose waters are bright as a mirror. The people of this city are simple, honest, and upright. There is here a two-storied tower ; the beams are painted and the columns coloured red.

48 The symbol "cAu" (dyatana) in this passage must be connected with the previous " yun kiai." The <inn kiai cfiu are the eighteen dEfcffM] f..r which see Childers' Pdli Diet, (nib toe.) Vide also the tfurangama SAtra (Catena of Buddhist Scrip., p. 297 n. 2). There is no word in my :'"r king, given by Julien. 47 Kathdya refers to the colour of the BuddhiHt upper robe, which \\ ;i> of brick-red or yellow colour (kn- " The cit or Hi<l<la (concerning which r. -toration, see V. de St. Martin's Utm. t ti. ., p. 304), about six n cast of Nagarahara, is described by I (cap. xiii ) T ..f "the skull- bone is there said to be placed within a square enclosure, and it is added, " though the heavens should quake earth open, this place would Compare with this the remark of Hiuen Tsiang re-

specting Svetavjiras (sup. p. 6l) and its name of Ter/oayawr. It is curious, too, that this place (the neighbour- hood of Hidda) is called Bograin. and so also is Svetavaras (i.e., Kar- sana or Tetragonis). Both Begrdni and Nagara appear to mean "the city." This town or NagarnhAr.i, may be the Nyssa or Nysa of Arrian (lib. v. cap. i.) and Curtius (lib. viii. cap. x. 7), in which case there would be no need to derive Dionysopolis the Nagara of Ptolemy from Ud- YfiiKq.ura, although, as General ('unninu r h:un rnn:irks (Anc. Geoff, of Ind., p. 46), the name Ajun.-.. to Nagarahara (according t lit wrll h<3 corrupted from 1 ' jj:in:i or Udyana. Com]>:i th- account found in Huui- lih ( Vie, p. 76). Conf. Afiatiffue, torn. vii. ]>\>. 338 f. ; Mas- VW, iii. lp. 254 tr : Wilson, Artana Ant., : 105 f.

96 RECORDS OF WESTERN COUNTRIES. [BOOK IL In the second storey is a little stdpa, made of the seven precious substances ; it contains the skull-bone of Tathu- gata; it is I foot 2 inches round; the hair orifices are distinct; its colour is a whitish-yellow. It is enclosed in a precious receptacle, which is placed in the middle of the stdpa. Those who wish to make lucky or unlucky presages (marks') make a paste of scented earth, and im- press it on the skull-bone ; then, according to their merit, is the impression made. Again there is another little stdpa, made of the seven precious substances, which encloses the skull-bone of Tuthfigata. Its shape is like a lotus leaf; 49 its colour is the same as that of the other, and it is also contained in a precious casket, sealed up and fastened. Again, there is another little stupa, made of the seven precious substances, in which is deposited the eye- ball of Tathagata, large as an Amra fruit and bright and clear throughout; this also is deposited in a pre- cious casket sealed up and fastened. The Sanghdti robe of Tathagata, which is made of fine cotton stuff of a yellow-red colour, 50 is also enclosed in a precious box. Since many months and years have passed, it is a little damaged. The staff 61 of Tathagata, of which the rings are white iron (tin ?) and the stick of sandal- wood, is contained in a precious case (a case made of a precious substance). Lately, a king, hearing of these various articles that they formerly belonged to Tathagata as his own private property, took them away by force to his own country and placed them in his palace. After a short time, 52 going to look at them, they were gone; 49 The ho hwa is the water-lily, B1 The religious staff, khakkharam but it is also a general name for or hikkala, was so called from the mallows (Medhurst, *. v.) This bone noise it made when shaken. Conf. is that of the uxhntslia or top of the hikk; Ch. sek ; Sek cheung, an abbot's skull. crosier or staff (Wells Williams). 50 Such seems to be the meaning. It is described in the Sha-men- Julien has taken it as though Ida- yik-yung (fol. 14 a). See p. 47, slut referred to another garment, but ante. it seems merely to denote the robe 5 - Scarcely had an hour elapsed.

BOOK ii.] GAXDHARA. 97 and after further inquiries he found they had returned to their original place. These five sacred objects (relics) often work miracles. The king of Kapi^a has commanded five pure-conduct men (Brdhmans) to offer continually scents and flowers to these objects. These pure persons, observing the crowds who came to worship incessantly, wishing to devote them- selves to quiet meditation, have established a scale of fixed charges, with a view to secure order, by means of that wealth which is so much esteemed by men. Their plan, in brief, is this : All who wish to see the skull- bone of Tathagata have to pay one gold piece ; those who wish to take an impression pay five pieces. The other objects M in their several order, have a fixed price ; and yet, though the charges are heavy, the worshippers are numerous. To the north-west of the double-storied pavilion is a sttipa, not very high or large, but yet one which possesses many spiritual (miraculous) qualities. If men only touch it with a finger, it shakes and trembles to the foundation, and the bells and the jingles moving together give out a pleasant sound. Going south-east from this, crossing mountains and valleys for 500 li or so, we arrive at the kingdom of Kien-t'o-lo (Gandhara). K i KN-T'O-LO GANDIIARA. The kingdom of Gandhara is about icoo li from east to west, and about 800 li from north to south. On the east it borders on the river Sin (Sindh). The capital of the country is called Po-lu-sha-pu-lo ; M it is about 40 li

  • The phnwe Uze tin, which is Khoonpea (Kunar) on. I tho 'ocurrence in l'u<l<lhist It is t! lane of composition, seem* to mean "more- Ptolemy (Of i, 7 . Tli-- Milt-H thin." capital was PuniHh.-ipunt now Pcshft- 84 The c" ; iii'lhAra is WM. The (Jandarii aro in< t that of Kabul vallvy, hit kataios (Fr. lyS, 17.,! nn ,\ along the Kabul river between the Herodotoa (lib. iil c. 91, lib. \ii. c. VOL. I.

93 RECORDS OF WESTERN COUNTRIES. [BOOK n. in circuit. The royal family is extinct, and the kingdom is governed by deputies from K apis* a. The towns and villages are deserted, and there are but few inhabitants. At one corner of the royal residence 55 there are about 1000 families The country is rich in cereals, and pro- duces a variety of flowers and fruits ; it abounds also in sugar-cane, from the juice of which they prepare "the solid sugar." The climate is warm and moist, and in general without ice or snow. The disposition of the people is timid and soft: they love literature; most of them belong to heretical schools ; a few believe in the true law. From old time till now this border-land of India has produced many authors of Mstras ; for example, Narayanadeva, 66 Asanga Bodhisattva, Vasubandhu Bodhisattva, Dharmatrata, Manorhita, Pars*va the noble, and so on. There are about 1000 sanyhdrdmas, which are deserted and in ruins. They are filled with wild shrubs, 67 and solitary to the last degree. The stdpas are mostly decayed. The heretical temples, to the number of about 100, are occupied pell-mell by heretics. Inside the royal city, towards the north-east, 58 is an old foundation (or a ruinous foundation). Formerly this was the precious tower of the pdtra of Buddha. After the Nirvana of Buddha, \\ispdtra coming to this country, was 66), and the district of Gandaritis or walled portion of the town, in by Strabo (Geog., lib. xv. c. I, 26). which the royal palace stood. See Wilson, Ariana Ant., pp. 125, K There is a symbol puh before 131 ; J. R. As. Soc., vol. v. p. 117 ; this name, which, as Julien has re- Lassen, 2nd. Alt., vol. i. pp. 502 f., marked, is inserted by mistake, vol. ii. pp. 150,854; Pentapot, pp. The Chinese equivalents for the 15 f., 105; Asiat. Res., vol. xv. pp. names of these writers are as fol- 103, io6f. ; Vishnu-pur., vol. ii. pp. lows: Na-lo-yen-tin (Narayanadeva), 169, 174, vol. iii. p. 319, vol. iv. \\ Wu-ch'o-p'u-sa (Asaugha Bddhisa- Ji8; Mahdbh., via. 2055 f.; Troyer's ttva), Shi-shin-p'u-sa (Vasubandhu R&ja-Tarawjinl, torn. ii. pp. 3 16-32 1 ; Bodhisattva), Fa-kiu (Dharmatrata), Elliot, Hist. Ind., vol. i. p. 48 n. ; Ju-i (Manorhita), Hie-tsun (Arya Bunbury, Hist. Anc. Gcog., voL i. Parsvika). All these, the text says, pp. 142, 238 ; Reinaud, Mtm. sur were born in Gandhara Vlndc, pp. 1 06 f. Panini (iv. 2, 57 M. Julien has pointed out the 1 33) mentions the Gandhara in the error in the text and supplied this group Kachchhadi. meaning. 55 The Kuny shiny is the fortified M Julien has north- west.

BOOK ii.] GANDHAKA. 99 worshipped during many centuries. In traversing diffe- rent countries it has come now to Persia. 59 Outside the city, about 8 or 9 li to the south-east, there is a pipala tree about 100 feet or so in height. Its branches are thick and the shade beneath sombre and deep. The four past Buddhas have sat beneath this tree, and at the present time there are four sitting figures of the Buddhas to be seen here. During the Bhadrakalpa, the 996 other Buddhas will all sit here. Secret spiritual influences guard the precincts of the tree and exert a protecting virtue in its continuance. Sakya Tathiigata sat beneath this tree with his face to the south and addressed Ananda thus : " Four hundred years after my departure from the world, there will be a king who shall rule it called Kan- ishka (Kia-ni-se-lria) ; not far to the south of this spot he will raise a stdpa which will contain many various relics of my bones and flesh." To the south of the Pippala tree is a stdpa built by King Kanishka ; this king ascended the throne four hundred years after the Nirvdna* and governed the whole of Jam- budvipa. He had no faith either in wrong or right (crime or religious merit), and he lightly esteemed the law of Buddha. One day when traversing a swampy grove (bushy swamp) he saw a white hare, which he followed as fur as this spot, when suddenly it disappeared. He then saw a young shepherd-boy, who was building in the wood hard by a little stdpa about three feet high. The king said, " What are you doing ? " The shepherd-boy answered and said, "Formerly Sakya Buddha, by his divine wisdom, delivered this prophecy: ' There shall be a king in this victorious (superior) land who shall erect a stfipa, which shall contain a great portion of my bodily relics.' The sacred merits of the great king (fanrishka) For the wanderings of the BuddJia, vol. i. j Pdtra of Buddha (called in Chin. > % 7; also consult "the measure vessel," compare gra- Marco Polo, vol. ii. j p. 301, 3iof. dualt and grail), j.j.. * See ante, ].. 56, note 200, and 30f., 101 : :, Die JRd. dct inf. p 151, noU- 97.

ioo RECORDS OF WESTERN COUNTRIES. [BOOK ir. in former births (suit), with his increasing fame, have made the present occasion a proper one for the fulfilment of the old prophecy relating to the divine merit and the religious superiority of the person concerned. And now I am engaged for the purpose of directing you to these former predictions." 61 Having said these words he disappeared. The king hearing this explanation, was overjoyed. Flat- tering himself that he was referred to in the prophecy of the great saint, he believed with all his heart and paid reverence to the law of Buddha. Surrounding the site of the little stdpa he built a stone stdpa, wishing to sur- pass it in height, to prove the power of his religious merit But in proportion as his stdpa increased the other always exceeded it by three feet, and so he went on till his reached 400 feet, and the circumference of the base was a li and a half. The storeys having reached to five, each 1 50 feet in height, then he succeeded in covering the other. The king, overjoyed, raised on the top of this stdpa twenty- five circlets of gilded copper on a staff, and he placed in the middle of the stdpa a peck of the ariras of Tatha- gata, and offered to them religious offerings. Scarcely had he finished his work when he saw the little stdpa take its place at the south-east of the great foundation, and project from its side about half-way up. 62 The king was disturbed 61 Or, to arouse you to a sense of foundation i.e., of the lowest divi- your destiny (your previous fore- sion or storey and pierced through cast). the wall of the larger building about 62 Julien translates this differently half way up. Kanishka, ill at ease " he saw the little stflpa raise it- in the presence of this portent, self by the side of the other and ex- ordered the greater building to be ceed it by one-half." The passage is destroyed down to the second stage, undoubtedly a difficult one, and On this being done the little tower rendered more so by a faulty text, again went back to the middle of To understand it, we must observe the space enclosed by the basement that the building was a tower of of the larger one, and there over- live storeys, each 1 50 feet in height, topped it as before. So I under- The small stiija or tower was en- stand the passage ; and if this be closed in the middle of the lower so, the only alteration required in basement. Suddenly, when the the text is in the last clause, where large tower was finished, the smaller instead of siv, " little," I would sub- one changed its position, and came stitute ta, "great," "it came out of, to the south-east angle of the great i.e., towered above, the great gttipa."

BOOK ii.] GANDHARA. 101 at this, and ordered the sttipa to be destroyed. When they had got down to the bottom of the second storey, through which the other projected, immediately that one removed to its former place, and once more it surpassed in height the other. The king retiring said, " It is easy to commit errors in human affairs, 63 but when there is divine influence at