Chinese Literature Part 42

After the king has held the a.s.sembly, he further exhorts the ministers to make other and special offerings. The doing of this extends over one, two, three, five, or even seven days; and when all is finished, he takes his own riding-horse, saddles, bridles, and waits on him himself, while he makes the n.o.blest and most important minister of the kingdom mount him. Then, taking fine white woollen cloth, all sorts of precious things, and articles which the Sramans require, he distributes them among them, uttering vows at the same time along with all his ministers; and when this distribution has taken place, he again redeems whatever he wishes from the monks.

The country, being among the hills and cold, does not produce the other cereals, and only the wheat gets ripe. After the monks have received their annual portion of this, the mornings suddenly show the h.o.a.r-frost, and on this account the king always begs the monks to make the wheat ripen [1] before they receive their portion. There is in the country a spittoon which belonged to Buddha, made of stone, and in color like his alms-bowl. There is also a tooth of Buddha, for which the people have reared a tope, connected with which there are more than a thousand monks and their disciples, all students of the hinayana. To the east of these hills the dress of the common people is of coa.r.s.e materials, as in our country of Ts'in, but here also there were among them the differences of fine woollen cloth and of serge or haircloth. The rules observed by the Sramans are remarkable, and too numerous to be mentioned in detail. The country is in the midst of the Onion range. As you go forward from these mountains, the plants, trees, and fruits are all different from those of the land of Han, excepting only the bamboo, pomegranate, and sugarcane.

[Footnote 1: Watters calls attention to this as showing that the monks of K'eeh-ch'a had the credit of possessing weather-controlling powers.]

CHAPTER VI

~North India--Image of Maitreya Bodhisattva~

From this the travellers went westward towards North India, and after being on the way for a month, they succeeded in getting across and through the range of the Onion mountains. The snow rests on them both winter and summer. There are also among them venomous dragons, which, when provoked, spit forth poisonous winds, and cause showers of snow and storms of sand and gravel. Not one in ten thousand of those who encounter these dangers escapes with his life. The people of the country call the range by the name of "The Snow mountains." When the travellers had got through them, they were in North India, and immediately on entering its borders, found themselves in a small kingdom called T'oleih, where also there were many monks, all students of the hinayana.

In this kingdom there was formerly an Arhan, [1] who by his supernatural power took a clever artificer up to the Tus.h.i.ta [2] heaven, to see the height, complexion, and appearance of Maitreya Bodhisattva, [3] and then return and make an image of him in wood. First and last, this was done three times, and then the image was completed, eighty cubits in height, and eight cubits at the base from knee to knee of the crossed legs. On fast-days it emits an effulgent light. The kings of the surrounding countries vie with one another in presenting offerings to it. Here it is--to be seen now as of old.

[Footnote 1: Lo-han, Arhat, Arahat are all designations of the perfected arya, the disciple who has pa.s.sed the different stages of the n.o.ble Path, or eightfold excellent way, who has conquered all pa.s.sions, and is not to be reborn again. Arhatship implies possession of certain supernatural powers, and is not to be succeeded by Buddhaship, but implies the fact of the saint having already attained Nirvana.]

[Footnote 2: Tus.h.i.ta is the fourth Devaloka, where all Bodhisattvas are reborn before finally appearing on earth as Buddha. Life lasts in Tus.h.i.ta four thousand years, but twenty-four hours there are equal to four hundred years on earth.]

[Footnote 3: Maitreya was a Bodhisattva, the princ.i.p.al one, indeed, of Sakyamuni's retinue, but is not counted among the ordinary disciples, nor is anything told of his antecedents. It was in the Tus.h.i.ta heaven that Sakyamuni met him and appointed him as his successor, to appear as Buddha after the lapse of five thousand years. Maitreya is therefore the expected Messiah of the Buddhists, residing at present in Tus.h.i.ta.]

CHAPTER VII

~The Perilous Crossing of the Indus~

The travellers went on to the southwest 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, ten thousand cubits from the base. When one approached the edge of it, his eyes became 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 were the waters of the river called the Indus. In former times men had chiselled paths along the rocks, and distributed ladders on the face of them, to the number altogether of seven hundred, at the bottom of which there was a suspension bridge of ropes, by which the river was crossed, its banks being there eighty paces apart. The place and arrangements are to be found in the Records of the Nine Interpreters, but neither Chang K'een [1] nor Kan Ying [2] had reached the spot.

The monks asked Fa-hien if it could be known when the Law of Buddha first went to the east. He replied, "When I asked the people of those countries about it, they all said that it had been handed down by their fathers from of old that, after the setting up of the image of Maitreya Bodhisattva, there were Sramans of India who crossed this river, carrying with them Sutras and Books of Discipline. Now the image was set up rather more than three hundred years after the Nirvana of Buddha, which may be referred to the reign of king P'ing of the Chow dynasty.

According to this account we may say that the diffusion of our great doctrines in the East began from the setting up of this image. If it had not been through that Maitreya, the great spiritual master who is to be the successor of the Sakya, who could have caused the 'Three Precious Ones,' [3] to be proclaimed so far, and the people of those border lands to know our Law? We know of a truth that the opening of the way for such a mysterious propagation is not the work of man; and so the dream of the emperor Ming of Han had its proper cause."

[Footnote 1: Chang K'een, a minister of the emperor Woo of Han (B.C.

140-87), is celebrated as the first Chinese who "pierced the void," and penetrated to "the regions of the west," corresponding very much to the present Turkestan. Through him, by B.C. 115, a regular intercourse was established between China and the thirty-six kingdoms or states of that quarter.]

[Footnote 2: Less is known of Kan Ying than of Chang K'een. Being sent in A.D. 88 by his patron Pan Chao on an emba.s.sy to the Roman empire, he only got as far as the Caspian sea, and returned to China. He extended, however, the knowledge of his countrymen with regard to the western regions.]

[Footnote 3: "The precious Buddha," "the precious Law," and "the precious Monkhood"; Buddha, Dharma, and Sangha; the whole being equivalent to Buddhism.]

CHAPTER VIII

~Woo-chang, or Udyana--Traces of Buddha~

After crossing the river, the travellers immediately came to the kingdom of Woo-chang, which is indeed a part of North India. The people all use the language of Central India, "Central India" being what we should call the "Middle Kingdom." The food and clothes of the common people are the same as in that Central Kingdom. The Law of Buddha is very flourishing in Woo-chang. They call the places where the monks stay for a time or reside permanently Sangharamas; and of these there are in all five hundred, the monks being all students of the hinayana. When stranger bhikshus [1] arrive at one of them, their wants are supplied for three days, after which they are told to find a resting-place for themselves.

There is a tradition that when Buddha came to North India, he came at once to this country, and that here he left a print of his foot, which is long or short according to the ideas of the beholder on the subject.

It exists, and the same thing is true about it, at the present day. Here also are still to be seen the rock on which he dried his clothes, and the place where he converted the wicked dragon. The rock is fourteen cubits high, and more than twenty broad, with one side of it smooth.

Hwuy-king, Hwuy-tah, and Tao-ching went on ahead towards the place of Buddha's shadow in the country of Nagara; but Fa-hien and the others remained in Woo-chang, and kept the summer retreat. That over, they descended south, and arrived in the country of Soo-ho-to.

[Footnote 1: Bhikshu is the name for a monk as "living by alms," a mendicant. All bhikshus call themselves Sramans. Sometimes the two names are used together by our author.]

CHAPTER IX

~Soo-ho-to--Legends of Buddha~

In that country also Buddhism is flourishing. There is in it the place where Sakra, [1] Ruler of Devas, in a former age, tried the Bodhisattva, by producing 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, 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 flesh. In this way the people of the country became aware of the fact, and on the spot reared a tope, adorned with layers of gold and silver plates.

[Footnote 1: Sakra is a common name for the Brahmanic Indra, adopted by Buddhism into the circle of its own great adherents;--it has been said, "because of his popularity." He is now the representative of the secular power, the valiant protector of the Buddhist body, but is looked upon as inferior to Sakyamuni, and every Buddhist saint.]

CHAPTER X

~Gandhara--Legends of Buddha~

The travellers, going downwards from this towards the east, in five days came to the country of Gandhara, the place where Dharma-vivardhana, the son of Asoka, [1] ruled. When Buddha was a Bodhisattva, he gave his eyes also for another man here; 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 hinayana.

[Footnote 1: Asoka is here mentioned for the first time--the Constantine of the Buddhist society, and famous for the number of viharas and topes which he erected. He was the grandson of Chandragupta, a rude adventurer, who at one time was a refugee in the camp of Alexander the Great; and within about twenty years afterwards drove the Greeks out of India, having defeated Seleucus, the Greek ruler of the Indus provinces.

His grandson was converted to Buddhism by the bold and patient demeanor of an Arhat whom he had ordered to be buried alive, and became a most zealous supporter of the new faith.]

CHAPTER XI

~Takshasila--Legends--The Four Great Topes~

Seven days' journey from this to the east brought the travellers to the kingdom of Takshasila, which means "the severed head" in the language of China. Here, when Buddha was a Bodhisattva, he gave away his head to a man; and from this circ.u.mstance 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. In these two places also large topes have been built, both adorned with layers of all the precious substances. The kings, ministers, and peoples of the kingdoms around vie with one another in making offerings at them. The trains of those who come to scatter flowers and light lamps at them never cease. The nations of those quarters call those and the other two mentioned before "the four great topes."