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A Record Of Buddhistic Kingdoms

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ARECORD OF BUDDHISTIC KINGDOMS

ARECORD OF BUDDHISTIC KINGDOMS

BEING AN ACCOUNT BY THE CHINESE MONK FÂ-HIEN OF HIS TRAVELS IN INDIA AND CEYLON (A.D. 399–414) IN SEARCH OF THE BUDDHIST BOOKS OF DISCIPLINE TRANSLATED AND ANNOTATED WITH A COREAN RECENSION OF THE CHINESE TEXT BY JAMES LEGGE, M.A., LL.D. Professor of the Chinese Language and Literature Oxford AT THE CLARENDON PRESS 1886 [ All rights reserved ] JAMES LEGGE, M.A., LL.D. Professor of the Chinese Language and Literature Oxford AT THE CLARENDON PRESS 1886 [ All rights reserved ]...

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PREFACE.

PREFACE.

Several times during my long residence in Hong Kong I endeavoured to read through the ‘Narrative of Fâ-Hien;’ but though interested with the graphic details of much of the work, its columns bristled so constantly—now with his phonetic representations of Sanskrit words, and now with his substitution for them of their meanings in Chinese characters, and I was, moreover, so much occupied with my own special labours on the Confucian Classics, that my success was far from satisfactory. When Dr. Eitel

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INTRODUCTION. LIFE OF FÂ-HIEN; GENUINENESS AND INTEGRITY OF THE TEXT OF HIS NARRATIVE; NUMBER OF THE ADHERENTS OF BUDDHISM.

INTRODUCTION. LIFE OF FÂ-HIEN; GENUINENESS AND INTEGRITY OF THE TEXT OF HIS NARRATIVE; NUMBER OF THE ADHERENTS OF BUDDHISM.

1. Nothing of great importance is known about Fâ-hien in addition to what may be gathered from his own record of his travels. I have read the accounts of him in the ‘Memoirs of Eminent Monks,’ compiled in A.D. 519, and a later work, the ‘Memoirs of Marvellous Monks,’ by the third emperor of the Ming dynasty (A.D. 1403–1424), which, however, is nearly all borrowed from the other; and all in them that has an appearance of verisimilitude can be brought within brief compass. His surname, they tell u

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CHAPTER I. FROM CHʽANG-GAN TO THE SANDY DESERT.

CHAPTER I. FROM CHʽANG-GAN TO THE SANDY DESERT.

[Chinese] Fâ-hien had been living in Chʽang-gan. 1 Deploring the mutilated and imperfect state of the collection of the Books of Discipline, in the second year of the period Hwăng-che, being the Ke-hâe year of the cycle, 2 he entered into an engagement with Hwuy-king, Tâo-ching, Hwuy-ying, and Hwuy-wei, 3 that they should go to India and seek for the Disciplinary Rules. 4 After starting from Chʽang-gan, they passed through Lung, 5 and came to the kingdom of Kʽeen-kwei, 6 where they stopped for t

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CHAPTER II. ON TO SHEN-SHEN AND THENCE TO KHOTEN.

CHAPTER II. ON TO SHEN-SHEN AND THENCE TO KHOTEN.

[Chinese] After travelling for seventeen days, a distance we may calculate of about 1500 le, (the pilgrims) reached the kingdom of Shen-shen, 1 a country rugged and hilly, with a thin and barren soil. The clothes of the common people are coarse, and like those worn in our land of Han, 2 some wearing felt and others coarse serge or cloth of hair;—this was the only difference seen among them. The king professed (our) Law, and there might be in the country more than four thousand monks, 3 who were

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CHAPTER III. KHOTEN. PROCESSIONS OF IMAGES. THE KING’S NEW MONASTERY.

CHAPTER III. KHOTEN. PROCESSIONS OF IMAGES. THE KING’S NEW MONASTERY.

[Chinese] Yu-teen is a pleasant and prosperous kingdom, with a numerous and flourishing population. The inhabitants all profess our Law, and join together in its religious music for their enjoyment. 1 The monks amount to several myriads, most of whom are students of the mahâyâna. 2 They all receive their food from the common store. 3 Throughout the country the houses of the people stand apart like (separate) stars, and each family has a small tope 4 reared in front of its door. The smallest of t

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CHAPTER IV. THROUGH THE TSʽUNG OR ‘ONION’ MOUNTAINS TO KʽEEH-CHʽÂ;—PROBABLY SKARDO, OR SOME CITY MORE TO THE EAST IN LADAK.

CHAPTER IV. THROUGH THE TSʽUNG OR ‘ONION’ MOUNTAINS TO KʽEEH-CHʽÂ;—PROBABLY SKARDO, OR SOME CITY MORE TO THE EAST IN LADAK.

[Chinese] When the processions of images in the fourth month were over, Săng-shâo, by himself alone, followed a Tartar who was an earnest follower of the Law, 1 and proceeded towards Kophene. 2 Fâ-hien and the others went forward to the kingdom of Tsze-hoh, which it took them twenty-five days to reach. 3 Its king was a strenuous follower of our Law, 4 and had (around him) more than a thousand monks, mostly students of the mahâyâna. Here (the travellers) abode fifteen days, and then went south fo

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CHAPTER V. GREAT QUINQUENNIAL ASSEMBLY OF MONKS. RELICS OF BUDDHA. PRODUCTIONS OF THE COUNTRY.

CHAPTER V. GREAT QUINQUENNIAL ASSEMBLY OF MONKS. RELICS OF BUDDHA. PRODUCTIONS OF THE COUNTRY.

[Chinese] It happened that the king of the country was then holding the pañcha parishad, that is, in Chinese, the great quinquennial assembly. 1 When this is to be held, the king requests the presence of the Śramans from all quarters (of his kingdom). They come (as if) in clouds; and when they are all assembled, their place of session is grandly decorated. Silken streamers and canopies are hung out in, and water-lilies in gold and silver are made and fixed up behind the places where (the chief o

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CHAPTER VI. ON TOWARDS NORTH INDIA. DARADA. IMAGE OF MAITREYA BODHISATTVA.

CHAPTER VI. ON TOWARDS NORTH INDIA. DARADA. IMAGE OF MAITREYA BODHISATTVA.

[Chinese] From this (the travellers) went westwards towards North India, and after being on the way for a month, they succeeded in getting across and through the range of the Onion mountains. The snow rests on them both winter and summer. There are also among them venomous dragons, which, when provoked, spit forth poisonous winds, and cause showers of snow and storms of sand and gravel. Not one in ten thousand of those who encounter these dangers escapes with his life. The people of the country

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CHAPTER VII. CROSSING OF THE INDUS. WHEN BUDDHISM FIRST CROSSED THE RIVER FOR THE EAST.

CHAPTER VII. CROSSING OF THE INDUS. WHEN BUDDHISM FIRST CROSSED THE RIVER FOR THE EAST.

[Chinese] The travellers went on to the south-west for fifteen days (at the foot of the mountains, and) following the course of their range. The way was difficult and rugged, (running along) a bank exceedingly precipitous, which rose up there, a hill-like wall of rock, 10,000 cubits from the base. When one approaches the edge of it, his eyes become unsteady; and if he wished to go forward in the same direction, there was no place on which he could place his foot; and beneath where the waters of

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CHAPTER VIII. WOO-CHANG, OR UDYÂNA. MONASTERIES, AND THEIR WAYS. TRACES OF BUDDHA.

CHAPTER VIII. WOO-CHANG, OR UDYÂNA. MONASTERIES, AND THEIR WAYS. TRACES OF BUDDHA.

[Chinese] After crossing the river, (the travellers) immediately came to the kingdom of Woo-chang, 1 which is indeed (a part) of North India. The people all use the language of Central India, ‘Central India’ being what we should call the ‘Middle Kingdom.’ The food and clothes of the common people are the same as in that Central Kingdom. The Law of Buddha is very (flourishing in Woo-chang). They call the places where the monks stay (for a time) or reside permanently Saṅghârâmas; 2 and of these th

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CHAPTER IX. SOO-HO-TO. LEGEND OF BUDDHA.

CHAPTER IX. SOO-HO-TO. LEGEND OF BUDDHA.

[Chinese] In that country also Buddhism 1 is flourishing. There is in it the place where Śakra, 2 Ruler of Devas, in a former age, 3 tried the Bodhisattva, by producing 4 a hawk (in pursuit of a) dove, when (the Bodhisattva) cut off a piece of his own flesh, and (with it) ransomed the dove. After Buddha had attained to perfect wisdom, 5 and in travelling about with his disciples (arrived at this spot), he informed them that this was the place where he ransomed the dove with a piece of his own fl

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CHAPTER X. GANDHÂRA. LEGENDS OF BUDDHA.

CHAPTER X. GANDHÂRA. LEGENDS OF BUDDHA.

[Chinese] The travellers, going downwards from this towards the east, in five days came to the country of Gandhâra, 1 the place where Dharma-vivardhana, 2 the son of Aśoka, 3 ruled. When Buddha was a Bodhisattva, he gave his eyes also for another man here; 4 and at the spot they have also reared a large tope, adorned with layers of gold and silver plates. The people of the country were mostly students of the hînayâna....

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CHAPTER XI. TAKSHAŚILÂ. LEGENDS. THE FOUR GREAT TOPES.

CHAPTER XI. TAKSHAŚILÂ. LEGENDS. THE FOUR GREAT TOPES.

[Chinese] Seven days’ journey from this to the east brought the travellers to the kingdom of Takshaśilâ, 1 which means ‘the severed head’ in the language of China. Here, when Buddha was a Bodhisattva, he gave away his head to a man; 2 and from this circumstance the kingdom got its name. Going on further for two days to the east, they came to the place where the Bodhisattva threw down his body to feed a starving tigress. 2 In these two places also large topes have been built, both adorned with la

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CHAPTER XII. PURUSHAPURA, OR PESHÂWAR. PROPHECY ABOUT KING KANISHKA AND HIS TOPE. BUDDHA’S ALMS-BOWL. DEATH OF HWUY-YING.

CHAPTER XII. PURUSHAPURA, OR PESHÂWAR. PROPHECY ABOUT KING KANISHKA AND HIS TOPE. BUDDHA’S ALMS-BOWL. DEATH OF HWUY-YING.

[Chinese] Going southwards from Gandhâra, (the travellers) in four days arrived at the kingdom of Purushapura. 1 Formerly, when Buddha was travelling in this country with his disciples, he said to Ânanda, 2 ‘After my pari-nirvâṇa, 3 there will be a king named Kanishka, 4 who shall on this spot build a tope.’ This Kanishka was afterwards born into the world; and (once), when he had gone forth to look about him, Śakra, Ruler of Devas, wishing to excite the idea in his mind, assumed the appearance

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CHAPTER XIII. NAGÂRA. FESTIVAL OF BUDDHA’S SKULL-BONE. OTHER RELICS, AND HIS SHADOW.

CHAPTER XIII. NAGÂRA. FESTIVAL OF BUDDHA’S SKULL-BONE. OTHER RELICS, AND HIS SHADOW.

[Chinese] Going west for sixteen yojanas, 1 he came to the city He-lo 2 in the borders of the country of Nagâra, where there is the flat-bone of Buddha’s skull, deposited in a vihâra 3 adorned all over with gold-leaf and the seven sacred substances. The king of the country, revering and honouring the bone, and anxious lest it should be stolen away, has selected eight individuals, representing the great families in the kingdom, and committing to each a seal, with which he should seal (its shrine)

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CHAPTER XIV. DEATH OF HWUY-KING IN THE LITTLE SNOWY MOUNTAINS. LO-E. POHNÂ. CROSSING THE INDUS TO THE EAST.

CHAPTER XIV. DEATH OF HWUY-KING IN THE LITTLE SNOWY MOUNTAINS. LO-E. POHNÂ. CROSSING THE INDUS TO THE EAST.

[Chinese] Having stayed there till the third month of winter, Fâ-hien and the two others, 1 proceeding southwards, crossed the Little Snowy mountains. 2 On them the snow lies accumulated both winter and summer. On the north (side) of the mountains, in the shade, they suddenly encountered a cold wind which made them shiver and become unable to speak. Hwuy-king could not go any farther. A white froth came from his mouth, and he said to Fâ-hien, ‘I cannot live any longer. Do you immediately go away

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CHAPTER XV. BHIDA. SYMPATHY OF MONKS WITH THE PILGRIMS.

CHAPTER XV. BHIDA. SYMPATHY OF MONKS WITH THE PILGRIMS.

[Chinese] After they had crossed the river, there was a country named Pe-tʽoo, 1 where Buddhism was very flourishing, and (the monks) studied both the mahâyâna and hînayâna. When they saw their fellow-disciples from Tsʽin passing along, they were moved with great pity and sympathy, and expressed themselves thus: ‘How is it that these men from a border-land should have learned to become monks, 2 and come for the sake of our doctrines from such a distance in search of the Law of Buddha?’ They supp

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CHAPTER XVI. ON TO MATHURÂ OR MUTTRA. CONDITION AND CUSTOMS OF CENTRAL INDIA; OF THE MONKS, VIHÂRAS, AND MONASTERIES.

CHAPTER XVI. ON TO MATHURÂ OR MUTTRA. CONDITION AND CUSTOMS OF CENTRAL INDIA; OF THE MONKS, VIHÂRAS, AND MONASTERIES.

[Chinese] From this place they travelled south-east, passing by a succession of very many monasteries, with a multitude of monks, who might be counted by myriads. After passing all these places, they came to a country named Ma-tʽâou-lo. 1 They still followed the course of the Pʽoo-na 2 river, on the banks of which, left and right, there were twenty monasteries, which might contain three thousand monks; and (here) the Law of Buddha was still more flourishing. Everywhere, from the Sandy Desert, in

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CHAPTER XVII. SAṄKÂŚYA. BUDDHA’S ASCENT TO AND DESCENT FROM THE TRAYASTRIṂŚAS HEAVEN, AND OTHER LEGENDS.

CHAPTER XVII. SAṄKÂŚYA. BUDDHA’S ASCENT TO AND DESCENT FROM THE TRAYASTRIṂŚAS HEAVEN, AND OTHER LEGENDS.

[Chinese] From this they proceeded south-east for eighteen yojanas, and found themselves in a kingdom called Saṅkâśya, 1 at the place where Buddha came down, after ascending to the Trayastriṃśas heaven, 2 and there preaching for three months his Law for the benefit of his mother. 3 Buddha had gone up to this heaven by his supernatural power, 4 without letting his disciples know; but seven days before the completion (of the three months) he laid aside his invisibility, 4 and Anuruddha, 5 with his

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CHAPTER XVIII. KANYÂKUBJA, OR CANOUGE. BUDDHA’S PREACHING.

CHAPTER XVIII. KANYÂKUBJA, OR CANOUGE. BUDDHA’S PREACHING.

[Chinese] Fâ-hien stayed at the Dragon vihâra till after the summer retreat, 1 and then, travelling to the south-east for seven yojanas, he arrived at the city of Kanyâkubja, 2 lying along the Ganges. 3 There are two monasteries in it, the inmates of which are students of the hînayâna. At a distance from the city of six or seven le, on the west, on the northern bank of the Ganges, is a place where Buddha preached the Law to his disciples. It has been handed down that his subjects of discourse we

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CHAPTER XIX. SHÂ-CHE. LEGEND OF BUDDHA’S DANTA-KÂSHṬHA.

CHAPTER XIX. SHÂ-CHE. LEGEND OF BUDDHA’S DANTA-KÂSHṬHA.

[Chinese] Going on from this to the south-east for three yojanas, they came to the great kingdom of Shâ-che. 1 As you go out of the city of Shâ-che by the southern gate, on the east of the road (is the place) where Buddha, after he had chewed his willow branch, 2 stuck it in the ground, when it forthwith grew up seven cubits, (at which height it remained) neither increasing nor diminishing. The Brahmâns with their contrary doctrines 3 became angry and jealous. Sometimes they cut the tree down, s

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CHAPTER XX. KOŚALA AND ŚRÂVASTÎ. THE JETAVANA VIHÂRA AND OTHER MEMORIALS AND LEGENDS OF BUDDHA. SYMPATHY OF THE MONKS WITH THE PILGRIMS.

CHAPTER XX. KOŚALA AND ŚRÂVASTÎ. THE JETAVANA VIHÂRA AND OTHER MEMORIALS AND LEGENDS OF BUDDHA. SYMPATHY OF THE MONKS WITH THE PILGRIMS.

[Chinese] Going on from this to the south, for eight yojanas, (the travellers) came to the city of Śrâvastî 1 in the kingdom of Kośala, 2 in which the inhabitants were few and far between, amounting in all (only) to a few more than two hundred families; the city where king Prasenajit 3 ruled, and the place of the old vihâra of Mahâ-prajâpatî; 4 of the well and walls of (the house of) the (Vaiśya) head Sudatta; 5 and where the Aṅgulimâlya 6 became an Arhat, and his body was (afterwards) burned on

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CHAPTER XXI. THE THREE PREDECESSORS OF ŚÂKYAMUNI IN THE BUDDHASHIP.

CHAPTER XXI. THE THREE PREDECESSORS OF ŚÂKYAMUNI IN THE BUDDHASHIP.

[Chinese] Fifty le to the west of the city bring (the traveller) to a town named Too-wei, 1 the birthplace of Kâśyapa Buddha. 1 At the place where he and his father met, 2 and at that where he attained to pari-nirvâṇa, topes were erected. Over the entire relic of the whole body of him, the Kâśyapa Tathâgata, 3 a great tope was also erected. Going on south-east from the city of Śrâvastî for twelve yojanas, (the travellers) came to a town named Na-pei-keâ, 4 the birthplace of Krakuchanda Buddha. 5

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CHAPTER XXII. KAPILAVASTU. ITS DESOLATION. LEGENDS OF BUDDHA’S BIRTH, AND OTHER INCIDENTS IN CONNEXION WITH IT.

CHAPTER XXII. KAPILAVASTU. ITS DESOLATION. LEGENDS OF BUDDHA’S BIRTH, AND OTHER INCIDENTS IN CONNEXION WITH IT.

[Chinese] Less than a yojana to the east from this brought them to the city of Kapilavastu; 1 but in it there was neither king nor people. All was mound and desolation. Of inhabitants there were only some monks and a score or two of families of the common people. At the spot where stood the old palace of king Śuddhodana 2 there have been made images of the prince (his eldest son) and his mother; 3 and at the places where that son appeared mounted on a white elephant when he entered his mother’s

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CHAPTER XXIII. RÂMA, AND ITS TOPE.

CHAPTER XXIII. RÂMA, AND ITS TOPE.

[Chinese] East from Buddha’s birthplace, and at a distance of five yojanas, there is a kingdom called Râma. 1 The king of this country, having obtained one portion of the relics of Buddha’s body, 2 returned with it and built over it a tope, named the Râma tope. By the side of it there was a pool, and in the pool a dragon, which constantly kept watch over (the tope), and presented offerings to it day and night. When king Aśoka came forth into the world, he wished to destroy the eight topes (over

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CHAPTER XXIV. WHERE BUDDHA FINALLY RENOUNCED THE WORLD, AND WHERE HE DIED.

CHAPTER XXIV. WHERE BUDDHA FINALLY RENOUNCED THE WORLD, AND WHERE HE DIED.

[Chinese] East from here four yojanas, there is the place where the heir-apparent sent back Chaṇḍaka, with his white horse; 1 and there also a tope was erected. Four yojanas to the east from this, (the travellers) came to the Charcoal tope, 2 where there is also a monastery. Going on twelve yojanas, still to the east, they came to the city of Kuśanagara, 3 on the north of which, between two trees, 4 on the bank of the Nairañjanâ 5 river, is the place where the World-honoured one, with his head t

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CHAPTER XXV. VAIŚÂLÎ. THE TOPE CALLED ‘WEAPONS LAID DOWN.’ THE COUNCIL OF VAIŚÂLÎ.

CHAPTER XXV. VAIŚÂLÎ. THE TOPE CALLED ‘WEAPONS LAID DOWN.’ THE COUNCIL OF VAIŚÂLÎ.

[Chinese] East from this city ten yojanas, (the travellers) came to the kingdom of Vaiśâlî. North of the city so named is a large forest, having in it the double-galleried vihâra 1 where Buddha dwelt, and the tope over half the body of Ânanda. 2 Inside the city the woman Âmbapâlî 3 built a vihâra in honour of Buddha, which is now standing as it was at first. Three le south of the city, on the west of the road, (is the) garden (which) the same Âmbapâlî presented to Buddha, in which he might resid

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CHAPTER XXVI. REMARKABLE DEATH OF ÂNANDA.

CHAPTER XXVI. REMARKABLE DEATH OF ÂNANDA.

[Chinese] Four yojanas on from this place to the east brought the travellers to the confluence of the five rivers. 1 When Ânanda was going from Magadha 2 to Vaiśâlî, wishing his pari-nirvâṇa to take place (there), the devas informed king Ajâtaśatru 3 of it, and the king immediately pursued him, in his own grand carriage, with a body of soldiers, and had reached the river. (On the other hand), the Lichchhavis of Vaiśâlî had heard that Ânanda was coming (to their city), and they on their part came

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CHAPTER XXVII. PÂṬALIPUTTRA OR PATNA, IN MAGADHA. KING AŚOKA’S SPIRIT-BUILT PALACE AND HALLS. THE BUDDHIST BRAHMAN, RÂDHA-SÂMI. DISPENSARIES AND HOSPITALS.

CHAPTER XXVII. PÂṬALIPUTTRA OR PATNA, IN MAGADHA. KING AŚOKA’S SPIRIT-BUILT PALACE AND HALLS. THE BUDDHIST BRAHMAN, RÂDHA-SÂMI. DISPENSARIES AND HOSPITALS.

[Chinese] Having crossed the river, and descended south for a yojana, (the travellers) came to the town of Pâṭaliputtra, 1 in the kingdom of Magadha, the city where king Aśoka 2 ruled. The royal palace and halls in the midst of the city, which exist now as of old, were all made by spirits which he employed, and which piled up the stones, reared the walls and gates, and executed the elegant carving and inlaid sculpture-work,—in a way which no human hands of this world could accomplish. King Aśoka

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CHAPTER XXVIII. RÂJAGṚIHA, NEW AND OLD. LEGENDS AND INCIDENTS CONNECTED WITH IT.

CHAPTER XXVIII. RÂJAGṚIHA, NEW AND OLD. LEGENDS AND INCIDENTS CONNECTED WITH IT.

[Chinese] ( The travellers) went on from this to the south-east for nine yojanas, and came to a small solitary rocky hill, 1 at the head or end of which 2 was an apartment of stone, facing the south,—the place where Buddha sat, when Śakra, Ruler of Devas, brought the deva-musician, Pañcha-(śikha), 3 to give pleasure to him by playing on his lute. Śakra then asked Buddha about forty-two subjects, tracing (the questions) out with his finger one by one on the rock. 4 The prints of his tracing are s

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CHAPTER XXIX. GṚIDHRA-KÛṬA HILL, AND LEGENDS. FÂ-HIEN PASSES A NIGHT ON IT. HIS REFLECTIONS.

CHAPTER XXIX. GṚIDHRA-KÛṬA HILL, AND LEGENDS. FÂ-HIEN PASSES A NIGHT ON IT. HIS REFLECTIONS.

[Chinese] Entering the valley, and keeping along the mountains on the south-east, after ascending fifteen le, (the travellers) came to mount Gṛidhra-kûṭa. 1 Three le before you reach the top, there is a cavern in the rocks, facing the south, in which Buddha sat in meditation. Thirty paces to the north-west there is another, where Ânanda was sitting in meditation, when the deva Mâra Piśuna, 2 having assumed the form of a large vulture, took his place in front of the cavern, and frightened the dis

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CHAPTER XXX. THE ŚRATAPARṆA CAVE, OR CAVE OF THE FIRST COUNCIL. LEGENDS. SUICIDE OF A BHIKSHU.

CHAPTER XXX. THE ŚRATAPARṆA CAVE, OR CAVE OF THE FIRST COUNCIL. LEGENDS. SUICIDE OF A BHIKSHU.

[Chinese] Out from the old city, after walking over 300 paces, on the west of the road, (the travellers) found the Karaṇḍa Bamboo garden, 1 where the (old) vihâra is still in existence, with a company of monks, who keep (the ground about it) swept and watered. North of the vihâra two or three le there was the Śmaśânam, which name means in Chinese ‘the field of graves into which the dead are thrown.’ 2 As they kept along the mountain on the south, and went west for 300 paces, they found a dwellin

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CHAPTER XXXI. GAYÂ. ŚÂKYAMUNI’S ATTAINING TO THE BUDDHASHIP; AND OTHER LEGENDS.

CHAPTER XXXI. GAYÂ. ŚÂKYAMUNI’S ATTAINING TO THE BUDDHASHIP; AND OTHER LEGENDS.

[Chinese] From this place, after travelling to the west for four yojanas, (the pilgrims) came to the city of Gayâ; 1 but inside the city all was emptiness and desolation. Going on again to the south for twenty le, they arrived at the place where the Bodhisattva for six years practised with himself painful austerities. All around was forest. Three le west from here they came to the place where, when Buddha had gone into the water to bathe, a deva bent down the branch of a tree, by means of which

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CHAPTER XXXII. LEGEND OF KING AŚOKA IN A FORMER BIRTH, AND HIS NARAKA.

CHAPTER XXXII. LEGEND OF KING AŚOKA IN A FORMER BIRTH, AND HIS NARAKA.

[Chinese] When king Aśoka, in a former birth, 1 was a little boy and played on the road, he met Kâśyapa Buddha walking. (The stranger) begged food, and the boy pleasantly took a handful of earth and gave it to him. The Buddha took the earth, and returned it to the ground on which he was walking; but because of this (the boy) received the recompense of becoming a king of the iron wheel, 2 to rule over Jambudvîpa. (Once) when he was making a judicial tour of inspection through Jambudvîpa, he saw,

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CHAPTER XXXIII. MOUNT GURUPADA, WHERE KAŚYAPA BUDDHA’S ENTIRE SKELETON IS.

CHAPTER XXXIII. MOUNT GURUPADA, WHERE KAŚYAPA BUDDHA’S ENTIRE SKELETON IS.

[Chinese] ( The travellers), going on from this three le to the south, came to a mountain named Gurupada, 1 inside which Mahâkaśyapa even now is. He made a cleft, and went down into it, though the place where he entered would not (now) admit a man. Having gone down very far, there was a hole on one side, and there the complete body of Kâśyapa (still) abides. Outside the hole (at which he entered) is the earth with which he had washed his hands. 2 If the people living thereabouts have a sore on t

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CHAPTER XXXIV. ON THE WAY BACK TO PATNA. VÂRÂṆASÎ, OR BENÂRES. ŚÂKYAMUNI’S FIRST DOINGS AFTER BECOMING BUDDHA.

CHAPTER XXXIV. ON THE WAY BACK TO PATNA. VÂRÂṆASÎ, OR BENÂRES. ŚÂKYAMUNI’S FIRST DOINGS AFTER BECOMING BUDDHA.

[Chinese] Fâ-hien 1 returned (from here) towards Pâṭaliputtra, 2 keeping along the course of the Ganges and descending in the direction of the west. After going ten yojanas he found a vihâra, named ‘The Wilderness,’—a place where Buddha had dwelt, and where there are monks now. Pursuing the same course, and going still to the west, he arrived, after twelve yojanas, at the city of Vârâṇasî 3 in the kingdom of Kâśî. Rather more than ten le to the north-east of the city, he found the vihâra in the

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CHAPTER XXXV. DAKSHIṆA, AND THE PIGEON MONASTERY.

CHAPTER XXXV. DAKSHIṆA, AND THE PIGEON MONASTERY.

[Chinese] South from this 200 yojanas, there is a country named Dakshiṇa, 1 where there is a monastery (dedicated to) the bygone Kaśyapa Buddha, and which has been hewn out from a large hill of rock. It consists in all of five storeys;—the lowest, having the form of an elephant, with 500 apartments in the rock; the second, having the form of a lion, with 400 apartments; the third, having the form of a horse, with 300 apartments; the fourth, having the form of an ox, with 200 apartments; and the

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CHAPTER XXXVI. IN PATNA. FÂ-HIEN’S LABOURS IN TRANSCRIPTION OF MANUSCRIPTS, AND INDIAN STUDIES FOR THREE YEARS.

CHAPTER XXXVI. IN PATNA. FÂ-HIEN’S LABOURS IN TRANSCRIPTION OF MANUSCRIPTS, AND INDIAN STUDIES FOR THREE YEARS.

[Chinese] From Vârâṇasî (the travellers) went back east to Pâṭaliputtra. Fâ-hien’s original object had been to search for (copies of) the Vinaya. In the various kingdoms of North India, however, he had found one master transmitting orally (the rules) to another, but no written copies which he could transcribe. He had therefore travelled far and come on to Central India. Here, in the mahâyâna monastery, 1 he found a copy of the Vinaya, containing the Mahâsâṅghika 2 rules,—those which were observe

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CHAPTER XXXVII. TO CHAMPÂ AND TÂMALIPTÎ. STAY AND LABOURS THERE FOR THREE YEARS. TAKES SHIP TO SINGHALA, OR CEYLON.

CHAPTER XXXVII. TO CHAMPÂ AND TÂMALIPTÎ. STAY AND LABOURS THERE FOR THREE YEARS. TAKES SHIP TO SINGHALA, OR CEYLON.

[Chinese] Following the course of the Ganges, and descending eastwards for eighteen yojanas, he found on the southern bank the great kingdom of Champâ, 1 with topes reared at the places where Buddha walked in meditation by his vihâra, and where he and the three Buddhas, his predecessors, sat. There were monks residing at them all. Continuing his journey east for nearly fifty yojanas, he came to the country of Tâmaliptî, 2 (the capital of which is) a seaport. In the country there are twenty-two m

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CHAPTER XXXVIII. AT CEYLON. RISE OF THE KINGDOM. FEATS OF BUDDHA. TOPES AND MONASTERIES. STATUE OF BUDDHA IN JADE. BO TREE. FESTIVAL OF BUDDHA’S TOOTH.

CHAPTER XXXVIII. AT CEYLON. RISE OF THE KINGDOM. FEATS OF BUDDHA. TOPES AND MONASTERIES. STATUE OF BUDDHA IN JADE. BO TREE. FESTIVAL OF BUDDHA’S TOOTH.

[Chinese] The country originally had no human inhabitants, 1 but was occupied only by spirits and nâgas, with which merchants of various countries carried on a trade. When the trafficking was taking place, the spirits did not show themselves. They simply set forth their precious commodities, with labels of the price attached to them; while the merchants made their purchases according to the price; and took the things away. Through the coming and going of the merchants (in this way), when they we

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CHAPTER XXXIX. CREMATION OF AN ARHAT. SERMON OF A DEVOTEE.

CHAPTER XXXIX. CREMATION OF AN ARHAT. SERMON OF A DEVOTEE.

[Chinese] South of the city seven le there is a vihâra, called the Mahâ-vihâra, where 3000 monks reside. There had been among them a Śramaṇa, of such lofty virtue, and so holy and pure in his observance of the disciplinary rules, that the people all surmised that he was an Ârhat. When he drew near his end, the king came to examine into the point; and having assembled the monks according to rule, asked whether the bhikshu had attained to the full degree of Wisdom. 1 They answered in the affirmati

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CHAPTER XL. AFTER TWO YEARS TAKES SHIP FOR CHINA. DISASTROUS PASSAGE TO JAVA; AND THENCE TO CHINA; ARRIVES AT SHAN-TUNG; AND GOES TO NANKING. CONCLUSION OR L’ENVOI BY ANOTHER WRITER.

CHAPTER XL. AFTER TWO YEARS TAKES SHIP FOR CHINA. DISASTROUS PASSAGE TO JAVA; AND THENCE TO CHINA; ARRIVES AT SHAN-TUNG; AND GOES TO NANKING. CONCLUSION OR L’ENVOI BY ANOTHER WRITER.

[Chinese] Fâ-hien abode in this country two years; and, in addition (to his acquisitions in Patna), succeeded in getting a copy of the Vinaya-piṭaka of the Mahîśâsakâḥ (school); 1 the Dîrghâgama and Samyuktâgama 2 (Sûtras); and also the Saṃyukta-sañchaya-piṭaka; 3 —all being works unknown in the land of Han. Having obtained these Sanskrit works, he took passage in a large merchantman, on board of which there were more than 200 men, and to which was attached by a rope a smaller vessel, as a provi

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