T2053 A Biography of the Tripiṭaka Master of the Great Ci’en Monastery…

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they piled up bricks and stones to make a stupa, which was still there, and the water was also still flowing, sometimes in big quantities and sometimes less profusely, according to the number of ravellers that passed by. When there was no wayfarer, it dwindled to a mere dripping.

The Master and his companions spent the night beside the spring. On the following day they resumed the ourney and crossed the Silver Mountain, which was very tall and wide and rich in silver mines. This was the place where silver for making coins used in the western countries was produced. On the west side of the mountain they encountered a group of andits; but when they had given them some valuables, the bandits went away. Then they proceeded to the place where the royal city was situated, and spent one night on the bank of a river. At that time several tens of Hu merchants who were fellow travellers, being eager to do business before others, secretly continued the journey at midnight. After having gone about ten li, they met robbers who killed them all; not a single one escaped the disaster. When the Master and his companions came to the spot, they saw the corpses of the merchants, and saw that all their property was gone. They were deeply grieved and sighed sorrowfully.

They proceeded gradually and saw the royal capital in the distance. The king of gni and his ministers came to receive them and invited them to the city so as to make offerings to them. But as his country had previously been invaded and harassed by Gaochang, he bore a grudge against that country and refused to provide horses for the Master. The Master spent one night there and passed on.

Proceeding forward he crossed two big rivers; and walking several hundred li through a plain toward the West, he crossed the boundary of the country of Kucha (in old times wrongly called Qiuci). When he was approaching the royal capital, the king and his ministers, as well as the virtuous monk Moksagupta and others, came to receive him. Besides them, several thousand monks pitched tents outside the eastern gate of the city, under which portable images of the Buddha were installed, and the monks 38

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stayed there performing music. On the arrival of the Master, the monks rose and greeted him, and then they returned to their seats. One monk held a tray of resh flowers and handed it to the Master, who received it and scattered the flowers in front of the image of the Buddha. Having worshipped the image, he sat down beside Moksagupta. After he had taken his seat, flowers were offered to him and then he was entertained with grape juice. At the first monastery he received flowers and fruit juice, and he was treated in the same manner at the other monasteries one by one until sunset, when the monks began to disperse.

There were several tens of people from Gaochang, who had become monks in Kucha and lived in a separate monastery in the southeast part of the city. As the Master came from their home country, they invited him to spend the first night in their monastery, and he accepted their invitation, while the king and the monks returned to their respective places.

On the following day, the king invited the Master to the palace and offered him various kinds of ood, among which were the three kinds of "clean meat." These the Master refused to take. The king was quite amazed by it, and so the Master said in explanation, "It is permissible to take meat in the gradual teaching of Buddhism, but I follow the Mahayana teaching, which prohibits the eating of meat." Thus he took some other kind of ood.

After the meal he went to Ascarya (meaning "extraordinary") Monastery in the northwest of he city, which was the residence of Moksagupta. Moksagupta was a man of learning with elegance and intelligence, respected as the teacher of the people of that country. He had travelled in India and studied there for more than twenty years. Although he had learned various scriptures, he was most conversant with the Sabdhavidya. The king and the people venerated him and regarded him as a unique person. Upon the arrival of the Master, Moksagupta merely treated him with the rites of ospitality due to a guest and did not take him to be a man knowing the Dharma. He said to the Master, "We have in this country the Samyuktabhidharmahrdaya Sastra, the Abhidharmakosa Sastra, and the Vibhasa Sastra, which are good enough for 39

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you to study. You need not bother to suffer the hardships of ravelling to the West."

In reply, the Master inquired, "Do you ave the Yogacarabhumi Sastra in this country?"

Moksagupta said, "Why do you ask about that heretical book, which no true Buddhist would care to learn?"

At first the Master had deeply venerated him, but upon hearing these words, he despised him as dust, saying, 'We already have in our county the Vibhasa Sastra and the Abhidharmakosa Sastra, but I found to my disappointment that the theories contained in them were superficial and the sayings shallow, being not ultimate teachings. That is why I have come with the intention of learning the Mahayana Yogacarabhumi Sastra. As this sastra was composed by Maitreya, a Bodhisattva in his final incarnation, how can you say that it is a heretical work? Are you not afraid of alling into the bottomless hell?"

That monk said, "You do not understand the Vibhasa Sastra and the other works. How can you say that they are not profound?" The Master said in retort, "Does the teacher understand those works?"

"I understand all of hem," was the reply.

Then the Master quoted the first passage of he Abhidharmakosa Sastra, but in explaining it the monk committed a blunder at the beginning. When he was unable to give adequate answers to further questions put to him, his face changed color, and he said, You may ask me about other passages." nother passage was then put to him, but he was also unable to give a correct explanation. He said, "This passage is not found in the sastra. " t that moment, the king' uncle Jnanacandra, who had become a monk and was well versed in the scriptures and commentaries, was sitting with them. He testified that there was such a passage in the sastra and produced a copy of the work, from which he read out the passage. Being extremely ashamed of imself, Moksagupta said, "Due to my senility, I have forgotten it." He was also asked about the other works, but he could not give good explanations of them either. 40

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As the snowy path through the Ice Mountains was not yet open, the Master could not proceed on his journey and stayed in this country for more than sixty days. Besides sightseeing, he often went to have a chat with Moksagupta, who would no longer sit in his chair when he saw the Master coming, but would stand up or go away to shun him. He said privately to his people, "It is not easy to answer the queries raised by this Chinese monk. If he goes to India, perhaps no young man in that country could surpass him." This showed how he respected and praised the Master. On the day of departure, the king provided him with carriers and packhorses, and together with the monks and lay people he came out of he capital city to see the Master off. Proceeding westward from here for two days, the Master met some two thousand Turkish bandits riding on horses. They were trying to divide the spoils pillaged from wayfarers. As they could not share the loot equally, they fought among themselves and dispersed.

Again proceeding for six hundred li and crossing a small desert, he reached the country of aluka (known as Gumo in olden times), where he spent one night. Again proceeding northwest for three hundred li and crossing a desert, he reached the Ice Mountains at the northern part of he Pamir Range. The mountains were dangerously steep and so tall that they seemed to touch the sky. Since the creation of he world, they had been covered with ice and snow, which had accumulated and turned into icicles and never melted in spring or summer. Cold mist mingled extensively with the clouds, and when one looked up one could see only a vast whiteness without limit. Ice peaks a hundred feet high, or tens of feet in breadth, broke down and lay across the road, rendering the rugged mountain path difficult to climb. Moreover, as the blasts sent the snowflakes flying, one would tremble in the flurry, though one had put on double shoes and heavy fur coats. At the time of sleeping or eating, there was no dry place to stop. One could only hang the pot to cook food and sleep on the ice. After seven days he came out of he mountainous region. Three or four men out of very 41

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ten fellow travellers died of hunger and cold, and the bulls and horses suffered even more.

When he had come out of the mountainous region, he reached a lake of pure water (which was called the Hot Sea, because the water, in contrast with the Ice Mountains, did not freeze; hence the name, but the water was not necessarily warm). The lake was fourteen hundred or fifteen hundred li in circumference, long from east to west and narrow from south to north: a vast expanse of water with waves several tens of eet high without the agitation of a big wind.

Proceeding along the lake toward the northwest for over five hundred li, he reached the city of Suyab at a time when the Turkish Yehu Khan was conducting a hunting expedition with a large troop of oldiers and horses. The khan was dressed in a green silk robe, with his hair exposed, and wearing a turban of hite silk about ten feet long that wrapped his forehead and hung behind his back. More than two hundred attendant officials, all with plaited hair and dressed in brocade robes, surrounded him. All his soldiers wore furs, felt, or fine woolen clothes; carried spears and large army banners; or held bows in their hands. So many were his cavalry of packhorses that they stretched out of sight. The khan was pleased to meet the Master and said, "I am going away for a short time and will return in two or three days. The teacher may proceed to my official residence." Then he ordered an attendant official named Dharmaja to escort and lodge the Master at his official residence.

After three days the khan returned and received the Master. The khan stayed in a big tent decorated with dazzling golden flowers. All the attendant officials, dressed in magnificent brocade garments, sat on mats in two long rows in front of the khan to attend upon him, while armed guards stood at his back. The sight was quite dignified and pompous, though he was merely a lord living in a felt tent.

When the Master was about thirty paces away from the tent, the khan came out to worship and receive him, and after having exchanged greetings, they entered the tent to take seats. Being fire 42

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worshippers, the Turks did not use wooden beds, as wood contained the element of fire. Out of respect they would not sit on wooden beds, but simply sat on double mats spread on the ground. They prepared a folding chair with an iron frame and a cushion on it for the Master to sit on.

In a moment an envoy from the court of an and a messenger of aochang were ushered in. They presented their credentials and other authenticating objects, and the khan personally iewed them with much pleasure. He asked the messengers to take seats and ordered wine to be served and music performed. The khan drank with his ministers and the messengers, while grape juice was separately prepared and offered to the Master. Then they freely offered wine to one another and repeatedly exchanged cups, goblets, and other drinking vessels. The music of the alien tribes tinkled and clanged in symphony, and although the melodies were foreign and lacked refinement, they were quite amusing to the ear and delightful to the mind. A moment later, food was served, consisting of cooked fish, lamb, veal, and the like, piled in front of them. For the Master pure food was separately prepared, including pancakes, rice, butter, milk, sugar, honey, grapes, and other viands. After the meal, grape juice was offered, and the Master was then asked to preach the Dharma. Thus he taught them the Ten Good Deeds, and to be kind to living beings, as well as the paramitas (spiritual perfections), which are the Way leading to emancipation. The khan bowed down and delightedly accepted the teachings with faith.

When the Master had stayed there a few days, the khan urged him to remain in his country, saying, "The teacher need not go to the country of ndica (meaning India), where the climate is mostly hot. The weather there in the tenth month is about the same as in the fifth month here in this country. Judging from your appearance, I fear that you would melt in the hot temperatures. The people there are dark in color and have no manners, and it is not worthwhile for you to see them."

The Master said in reply, "My intention in going there is to visit the holy sites and acquire the Dharma with a mind of adoration." 43

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227c Thus the khan issued an order to find among his army men someone who could speak the Han language and the dialects of different countries. A young man who had stayed in Chang'an for severed years and understood the Han language was found and appointed official translator. He was asked to write letters of introduction to various countries and to escort the Master to the country of apisa. The khan also presented the Master with a suit of religious robes made of red damask silk and fifty bolts of fine silk; and, together with his ministers, he went more than ten li to see the Master off.

From here proceeding westward for more than four hundred li, the Master reached Bingyul, meaning Thousand Springs. The place was several hundred li in circumference, with many lakes and ponds and abundant trees of rare species. The dense forests made the place cool and moist; it was the summer resort of the khan.

From Bingyul going westward for one hundred fifty li, he reached the city of Taras. Then, going southwest for two hundred li, he came to the city of hite Water; two hundred li further to the southwest, to the city of Gongyu; and fifty more li to the south, to the country of Nujkend. Another two hundred li toward the west, he came to the country of Shash (meaning Stone country), which bordered on the Yaxartes in the west. Another thousand li or so to the west, he reached the country of utrsna, which bordered on the Yaxartes in the east. This river had its source in the northern plateau of the Pamir Range and flowed toward the northwest. Proceeding northwest, he entered a great desert, where there was neither water nor grass, and he pushed on past the skeletons that marked the way.

After travelling for more than five hundred li, he reached the country of amarkand (known as the Kingdom of ang), where the king and the people did not believe in Buddhism but worshipped fire as their path. There were two monasteries, but no monks lived in them. If a guest monk came to take lodging in them, the Hu people would drive him out with fire and would not allow him to stay. When the Master first arrived, the king received him with 44

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arrogance. After staying for one night, the Master told the king about the law of cause and effect among human and heavenly beings and about the blessedness and advantages of orshipping the Buddha and praising his merits. Being delighted, the king asked to observe the Precepts and treated the Master with hospitality and respect. When the two attendant sramaneras went to the monasteries to worship the Buddha, they were driven out with fire by the Hu people. The sramaneras returned and informed the king about it. Upon hearing this, the king ordered the arrest of he people who had attempted to burn them. After the culprits were arrested, the king ordered that their hands be cut off n an assembly of his people. The Master, who always desired to admonish others to do good, could not bear to see them mutilated and rescued them. The king then had them heavily flogged and driven out of the capital. Since then all the people, high and low, reverentially believed in Buddhism, and a great meeting was held to ordain some men to be monks and live in the monasteries. In this manner the Master reformed the wicked and enlightened the ignorant wherever he went.

Going further west for more than three hundred li, he reached the country of Kusanika; going further west for more than two hundred li, he reached the country of Kharghan (known as the Eastern An Country); going further west for four hundred li, he reached the country of Bukhara (known as the Middle An Country); going further west for over one hundred li, he reached the country of adi (known as the Western An Country); going further west for five hundred li, he reached the country of Horismika, which bordered on the Oxus in the east; going further southwest for more than three hundred li, he reached the country of Kusana (known as the Shi Country); and going southwest for another two hundred li, he entered a mountainous region. The path among the mountains was long and dangerous, passable by only one person, and there was neither water nor grass. Going among the mountains for more than three hundred li, he entered the Iron Gate, of which the peaks were narrow and precipitous, and the rocks rich in iron ore. A door was made upon the rocks, and on the door leaves 45

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were suspended many iron bells; hence its name. This was a frontier fortress of the Turks. Going out of the Iron Gate, he reached the country of ukhara (wrongly called Tuhuoluo in olden times).

Proceeding from here for several hundred li, he crossed the Oxus and reached the country of Ghur, which was the residence of the Tardu Shad (Shad being an official title), the eldest son of ehu Khan and the husband of the younger sister of the king of Gaochang. The king of Gaochang had sent him a letter, but when the Master arrived, the Khatun who was the princess of aochang was dead and the Tardu Shad was ill. Upon hearing that the Master had arrived from Gaochang, from whence he had already received a letter, he could not refrain from sobbing with the male and female members of is family. He granted an interview to the Master and said to him, "This disciple' eyes are opened upon seeing the teacher. I wish you would stay here and take rest for some time. When I am recovered I will personally escort you to the Brahmanic countries." At the same time an Indian monk arrived and cured him gradually by reciting incantations. The Khatun whom the Shad married later was a young woman, and she poisoned her husband at the instigation of the son of a former queen. Since the Shad was dead and the son of he Princess of aochang was under age, the Tagin prince who was the son of he former queen usurped the position of the Shad and married his stepmother. Because of the funeral services, the Master sojourned there for more than a month.

In that country there was a monk named Dharmasamgha, who had studied in India and was regarded as a teacher of he Dharma by the people west of the Pamir Range. None of the monks of Kashgar and Khotan were competent to discuss the Dharma with him. Wishing to know the profundity of is knowledge, the Master sent a man to ask him how many scriptures and commentaries he could understand. Upon hearing this question, the monk' disciples were enraged; but he said with a smile, "I understand everything, and you may ask me any question as you wish." Knowing that he had not learned about Mahayana Buddhism, the Master 46

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queried him about a few points concerning the Hinayana Vibhâsâ Sâstra, but the monk was not well versed in that treatise. Thus he apologized and admitted his incompetence in learning, and all his disciples felt abashed. Since then he was pleased each time he met the Master, and praised him in all places, saying that he was inferior to the Master in learning.

When the new Shad had been installed, the Master asked him to provide a guide and corvée horses, as he wished to proceed southward to the Brahmanic countries. The Shad said, "In your disciple' domain there is the country of Balkh, bordering on the Oxus in the north. People say that it is the city of Small Ràjagrha, where there are many holy sites. I wish the Master would visit that place for some time and then take horses to go southward." There were then several tens of monks coming from Balkh to express condolence on the death of he late Shad, as well as to offer congratulations upon the installation of is son. When the Master met them, he told them his intention. They said, "You may come straight with us. There is a good road. If ou come here again, you would go a roundabout way to no purpose." The Master accepted their advice, and after taking leave of he Shad, he took horses and went away with the monks.

When the Master arrived there, he saw that the city was prominent and the suburbs spacious with rich and fertile fields. It was indeed a superb land. There were a hundred monasteries with some three thousand monks, all of whom studied Hinayana Buddhism. Outside the city to the southwest was the Navasamghârâma (meaning New Monastery), which was very beautifully decorated. In the Buddha hall of he monastery there was a bathing ug used by the Buddha, more than one dou in capacity. There was also a Buddha tooth, one inch long and eight or nine fen in breadth, of a yellowish white color, and it often issued an auspicious light. There was also a broom made of kusa grass that had been used by the Buddha. It was over three feet long and about seven inches round, and its handle was adorned with various kinds of gems. These three objects were always exhibited on festival days for the monks and laity to see and worship. Those who had a sincere mind 47

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might cause them to issue a divine light. To the north of the monastery there stood a stupa more than two hundred feet high. To the southwest of the monastery there was a hermitage built many years ago. Those who lived there to practise the Way and attain the four fruitions never ceased from generation to generation. After their nirvanas, stupas were built in memory of them, and the foundations of the stupas, several hundred in number, touched one another.

Going northwest from the great city for fifty li, the Master reached the city of rapusa; and forty li to the north of his city was the city of Bhallika, in which there were two stupas thirty feet in height. Formerly, when the Buddha had just attained enlightenment, he received parched flour and honey from two Elders, who were the first to hear about the Five Precepts and the Ten Good Deeds. As they requested something for them to worship, the Tathagata gave them some of is hair and nail parings for them to build stupas around, and he also told them how to construct stupas. The two Elders brought the relics back to their own countries and built these caityas.

Over seventy li to the west of the city was a stupa more than twenty feet high which was built at the time of Kasyapa Buddha in the past.

In the Navasamgharama there lived a Hinayana Tripitaka teacher named Prajnakara (meaning Wisdom-nature). Upon hearing that Balkh had an abundance of holy sites, he had come here to pay homage to them. Young and brilliant, he was an intelligent and well-learned man. He studied well the scriptures of the Nine Sections and thoroughly mastered the Four Agamas. His reputation for elucidating Buddhist theories was widely known throughout India, and he was learned in the Hinayana Abhidharma works such as Katyayana' Abhidharmajnanaprasthana Sastra, the Abhidharmakosa Sastra, and the Satpadabhidharma Sastra. On hearing that the Master had come from a distant land to seek the Dharma, he was delighted to meet him. Thus the Master inquired of im about the dubious points he had found in the Abhidharmakosa Sastra, the Vibhasa Sastra, and some other works, and the 48

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answers were very accurate and proficient. So the Master stayed there for more than one month o study he Vibhasa Sastra with him. In this monastery there were also two other Hinayana Tripitaka teachers, Dharmapriya (meaning Affection for the Dharma) and Dharmakara (meaning Virtue of the Dharma), who were highly respected by the people of that country. On seeing the Master' brilliant and elegant manners, they held him in great esteem. To the southwest of alkh were the countries of umathan and Guzganan. When the kings of these countries heard that the Master had come from a distant land, both of them dispatched illustrious ministers to invite him to their countries to receive offerings; but he declined to go. Then the envoys came again and again, so that he could not but accept the invitation. The kings were overjoyed and offered him gold, gems, food, and drink. But he returned without accepting anything.

Going south from Balkh, the Master entered the country of 228c Gaz together with the Dharma teacher Prajnakara, and they entered the Great Snow Mountains in the southeast. After travelling for more than six hundred li, they came out of he territory of Tukhara and entered the country of Bamlyan, which was two thousand li from east to west and was situated in the Snow Mountains. The path was rough and dangerous, much more so than in the Ice Mountains and the desert. The frozen clouds and flying snowflakes never cleared up for a moment, and in the worst places the flat path was only a few score feet in length. Thus when Song Yu had said that the way to the West was so difficult that one had to pass over ice piled up high one layer upon another, and pass through flying flakes of snow for a thousand li, this was the place he was referring to. Ah! Who would travel in this place at the risk of losing one' body which one had inherited from one' parents, if it were not for acquiring the supreme Right Dharma for the benefit of all living beings? Formerly, when Wang Zun climbed up the Nine-winding Slope, he claimed to be a loyal minister of the royal house of Han. Now, as the Master set foot in the Snow Mountains for the purpose of acquiring the scriptures, he might well be called a true son of he Tathagata.

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Going gradually on, the Master reached the capital of amiyan, where there were more than ten monasteries with several thousand monks who were followers of the Hinayana Lokottaravada school. The king of Bamiyan came out to receive him, invited him to his palace, and entertained him for several days before he left the palace. There were two learned monks, Aryadasa (meaning Holy Servant) and Aryasena (meaning Holy Army) of the Mahasamghika school, who were well versed in the theories of the Dharmalaksana sect. When they saw the Master, they were amazed to know that there was such a monk as the Master in a country so far away as China. They guided him with much hospitality, so that he could see and worship all places.

To the northeast of he royal city, at the foot of hill, there was a standing rock statue one hundred fifty feet in height. To the east of the statue there was a monastery, and east of the monastery there was a standing bronze image of Sakyamuni Buddha, a hundred feet tall. Inside the monastery there was a recumbent image of the Buddha, a thousand feet in length, in the posture of entering nirvana. All these images were magnificently adorned. From here going southeast for over two hundred li, he crossed the Great Snow Mountain and reached a small river, where there was a monastery in which there were preserved a Buddha' tooth; a tooth of a Pratyekabuddha who lived at the beginning of the present kalpa, five inches long and less than four inches wide; a tooth of a Golden Wheel King, three inches long and two inches wide; an iron alms bowl used by Sanakavasa (wrongly given as Sanavasa in old times) with a capacity of ight or nine sheng; and his samghati robe of a deep red color. For five hundred lives this person always wore this robe whether he was in the intermediate state or in the corporal form of existence, and he was always born with it. Later, it became the kasaya robe of which the story is related in detail in another work.

After travelling or fifteen days, the Master came out of amiyan. Encountering a snowstorm for two days, he lost his way and came to a small sandy ridge, where he met a hunter who showed him the way. Thus he crossed the Black Mountain and reached the domain 50

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of apisa. This countiy was more than four thousand li in circumference, with the Snow Mountains at its back in the north. The king as of he ksatriya caste and was a resourceful and influential person ruling over more than ten countries. When the Master was approaching the capital, the king and the monks came out of the city to welcome him. There were more than a undred monasteries, and the monks vied with one another in inviting him to stay with them. There was a Hinayana monastery with the name of Salaka. According to tradition, it was built at the time when a prince of he Chinese Emperor was staying here as a hostage. The monks of his monastery said, "Our monastery was built by a son of he Chinese Emperor, and now as you have come from that country, you should first come and stay in our monastery." Because of their deep hospitality and because his companion, the Dharma teacher Prajnakara, a Hinayana monk, did not wish to live in a Mahayana monastery, the Master accepted the invitation and stayed in their monastery.

When the hostage prince built this monastery, he buried a large amount of aluables under the feet of he South Devaraja at the eastern gate of the Buddha courtyard, as a fund reserved to defray the cost of repairing the monastery in the future. Out of gratitude, the monks painted portraits of he hostage prince everywhere on the walls of the monastery; and they also preached and recited the scriptures for his benefit at the inception and conclusion of each rainy season. This had been done generation after generation without cease until the present time. Recently an evil king who was covetous and cruel intended to seize the treasures of the monks; but when he ordered his men to dig at the feet of he deity, the earth quaked severely. The figure of a parrot on the top of the deity flapped its wings and screamed in alarm when it saw the men digging in the ground. The king and his soldiers lost consciousness and fell to the ground, and at last they retreated in fear.

As the wheel signs of the stupa in the monastery were dilapidated, the monks wished to take out the valuables to pay for the reconstruction of the stupa. The earth quaked again with roars, 51

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and none dared to approach the hidden treasure. When the Master arrived, the monks assembled and told him about this event that had occurred before. The Master went with them to the place of he deity and prayed to him with the burning of ncense, saying, "When the hostage prince reserved this treasure, he meant to spend it for performing meritorious deeds. It is now the right time to open it and put it to use. I hope you will realize our sincerity of intention and relax just a bit the virtue of your might and dignity. If I can obtain your permission, I shall personally see to the treasure and open it and find out the exact amount to be handed over to the authorities to repair the stupa properly, and nothing will be wasted. May the deity in his spirituality understand us and sympathize with us."

After saying so, the Master asked the people to dig for the treasure, and they did so safely and without trouble. When they had dug the ground to the depth of even or eight feet, they found a big bronze vessel, containing several hundred catties of old and tens of bright pearls. The monks were delighted and all of them gratefully praised the Master. Then the Master spent the summer retreat in this monastery.

The king neglected the arts, but he believed in Mahayana Buddhism with respect and took delight in attending preaching and recitation functions. So he invited the Master and the Tripitaka teacher Prajnakara to hold a Dharma gathering in a Mahayana monastery There were a Mahayana Tripitaka Master named Manojnaghosa (meaning Voice-at-Will), a monk of the Sarvastivada school named Aryavarman (meaning Holy Armor), and a monk of the Mahlsasaka school named Gunabhadra (meaning Virtuous Sage), all leading figures in that monastery. But they were not comprehensively learned in both Mahayana and Hinayana teachings. Although they were well versed in the theories of one or another school, each of them had his strong point in only one school. The Master alone understood all the different theories perfectly and could answer in accordance with the teachings of different schools whatever questions were put to him, to the satisfaction of them all and winning their admiration. The gathering 52

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dispersed after lasting five days. Greatly delighted, the king separately offered five bolts of pure brocade to the Master and various gifts to the other monks. After spending the summer retreat at the Salaka Monastery, the Dharma teacher Prajnakara, being invited again by the king of Tukhara, returned to that country, and the Master parted company with him.

Proceeding eastward for more than six hundred li and after crossing a black range, he entered the territory of northern India and reached the country of Lampaka, which was more than a thousand li in circumference and had ten monasteries, all the monks of hich studied Mahayana Buddhism. After staying there for three days, he went south to a small range on which there was a stupa. Once the Buddha walked from the south to this place and stood there. In memory of the event, people of later times constructed this stupa with a mind of respect. All the lands to the north of this place were known as mleccha (meaning "frontier lands").

When the Tathagata wished to go about teaching the people, he used to come and go by air and would not walk on the ground. If e walked, the earth would quake and tremble. Going from here southward for more than twenty li, he came down from the range and crossed a river, after which he reached the country of agarahara (in the domain of orthern India). At a distance of two li to the southeast of the capital city, there was a stupa over three hundred feet high, built by King Asoka. This was the place where the Sakya Bodhisattva met Dipamkara Buddha in the second asamkhyeya kalpa and spread his deerskin garment as well as his hair over the muddy earth to receive a prediction from that Buddha. Although it had passed through the Kalpa of estruction, this spot had continued to exist, and heavenly beings often scattered flowers as offerings to it.

When the Master came to this place he worshipped and circumambulated it. An old monk beside him told him the story of the construction of this stupa. The Master inquired of him, saying, "Since it was in the second asamkhyeya kalpa that the Bodhisattva spread his hair over the ground, innumerable kalpas had passed 53

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between the second and the third circles. In each kalpa the world has been constructed and destroyed many times, as in the period of conflagration, when even Mount Sumeru was reduced to ashes. How could this spot alone have been preserved intact?" The monk said in reply, "When the world was destroyed, this spot was also destroyed, but when the world was reconstructed, the spot also reappeared at its original place where it was before, just like Mount Sumeru, which exists again after it has been destroyed. As this is a holy place, why should it not have the potency to emerge again? From this comparison, we may not bother ourselves with doubt." This was a well-spoken reply.

More than ten li further to the southwest was a stupa that marked a place where the Buddha had bought flowers. Again going further to the southeast and crossing a sandy ridge for more than ten li, the Master reached the city of the Buddha' parietal bone. In the city there was a storeyed pavilion; and on the second storey there was a small stupa, made of he seven precious substances, in which the Tathagata' parietal bone was preserved. The circumference of the bone was twelve inches. It was of a yellowish white color with distinct hair pores and was stored in a precious casket. If anyone wished to forecast his fortune, he could grind some incense into powder, wrap it in a piece of hite silk, and press it on the bone to make an impression from which to foresee whether it was auspicious or inauspicious. The Master obtained an impression like the Bodhi tree. Of the two sramaneras whom he had brought along with him, the older got an impression resembling a Buddha image while the younger got one like a lotus flower. The Brahman in charge of the bone was delighted, and he said to the Master while snapping his fingers and scattering flowers toward him, "You have gotten a very rare impression, which indicates that you will have the opportunity to realize Bodhi!" There was another stupa containing a piece of a skull bone in the shape of a lotus leaf. Here was also a Buddha' eye relic, as large as an apple, with a brilliant light that shone out of he casket. Here, too, was the Buddha' samghati robe, made of he finest felt. There was also preserved the Buddha' religious staff ith pewter 54

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rings, of which the handle was made of sandalwood. The Master paid homage to all these objects with sad memories and reverence, and then offered fifty golden coins and one thousand silver coins, together with four gorgeous pennants, two pieces of brocade, and two suits of religious robes. After scattering various kinds of flowers, he took his leave and went out.

Then he heard that at a distance of ore than twenty li to the southwest of he city of lpamkara, there was a cave that was once the residence of the Dragon King Gopala, whom the Tathagata subdued, thus leaving his shadow in the cave. The Master wished to worship the shadow, but the road was deserted, blocked, and infested with robbers. Moreover, in the last two or three years people who went there could not see the shadow in most cases; and so very few people visited the place. When the Master desired to worship the shadow, the envoys who escorted him from Kapisa advised him not to go, as they wanted to return home quickly and did not wish to linger too long. The Master said to them, "The shadow of he Tathagata' true body is seen once in countless kalpas. Now as I have come to this place, why should I not go to worship it? You may proceed slowly, and I will go and come back soon." Thus he went alone to the city of Dlpamkara and entered a monastery to ask the way and find someone to be his guide. None was willing to go with him. Then he saw a child, who said, "The manor of the monastery is nearby. I will send you there." So he went with the lad to the manor, where he spent the night and found an old man who knew the place and went there with him as his guide. After going a few li, they met five robbers who came to them with knives in hand. The Master took off is hat and showed them his religious attire. The robbers said, "Where does the teacher wish to go?" The Master said in reply, "I wish to worship the Buddha' shadow." The robbers said, "Did you not hear that there were robbers here?" The Master said, "Robbers are also human beings. Now I am going to worship the Buddha. I would not be frightened even if the road were haunted by beasts of rey. What am I afraid of ince you benefactors are human beings?" Thus the robbers also wished to go with him to worship the Buddha' shadow. 55

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Upon arriving at the cave, which was on the eastern precipice of a stony brook with an opening facing the west, he peeped into it but could see nothing, as it was completely dark inside. The old man said, "You should go straight in. After walking for about fifty paces ou ill touch he eastern all. Then gaze due east. The shadow is there." The Master entered the cave, and, having walked about fifty paces, actually touched the eastern wall. He stood there as he was told and worshipped with sincerity. But he did not see anything after having made more than a hundred prostrations on the ground. He blamed himself for his own spiritual obstacles that prevented him from seeing the shadow, and wept with regret and repentance. Then he recited with a sincere mind the stanzas in praise of the Buddha in the Srimaladevisimhanada Sutra and other scriptures. As he recited the stanzas, he made prostrations over a hundred times. Then he saw a bright light the size of n alms bowl appear on the eastern wall, but it disappeared in an instant. With a mixed feeling of grief and joy, he worshipped again and saw a light as large as a tray, but it also faded out soon. This increased his faith and adoration, and he vowed that he would not leave the cave if e did not see the shadow of he World-honored One. When he had prostrated himself gain more than two hundred times, the whole cave became brightly illumined and the Tathagata' shadow was clearly seen on the wall, just like a golden mountain becoming visible when the clouds and mist disperse. Its wonderful features were lustrous with a divine and brilliant appearance. He was so delighted to have seen the shadow that his happiness was beyond comparison. Both the Buddha' body and his robe were of reddish yellow color. The figure was perfectly clear above the knees, but below the lotus seat it was a little blurred. It was complete with the shadows of all the Bodhisattvas and holy monks who stood at the left and right sides of is knees and behind his back. Having seen this shadow, the Master asked the six men who were outside the entrance to bring in a fire to light incense. But when the fire was brought in, the Buddha' shadow disappeared all of a sudden. He hastily asked them to put out the fire and prayed again, and then the shadow reappeared. Among the six 56

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men, five saw the shadow and one did not see anything at all. It was distinctly visible for about half a meal' time. When they had paid homage, chanted praise, offered incense, and scattered flowers, the light faded away, and then they took their leave and came out of he cave. The Brahman who led the way was happy. He proclaimed that this was something that never occurred before, saying, "If it were not for the teacher' sincerity and great will power, this could not have happened."

Outside the cave there were many more holy sites, as is related in other works. They returned together, and all five of the robbers destroyed their weapons and received the Precepts before they went away.

The Master then rejoined his companions, and going southeast for more than five hundred li among mountains, he reached the country of andhara (in olden times wrongly called Jiantuowei, in the domain of orthern India). This country bordered on the Indus in the east and its capital was called Purusapura. In this country there were many sages and holy persons, and the sastra writers of ancient times, such as Narayanadeva, Asanga Bodhisattva, Vasubandhu Bodhisattva, Dharmatrata, Manoratha, and the Venerable Parsva were all born in this country. To the northeast of he royal city there was a precious terrace for keeping the Buddha' alms bowl, which had been shifted to various countries and was then kept in the country of aranasi. Eight or nine li to the southeast of the city there was apippala tree more than a hundred feet tall. The four past Buddhas had sat under it and there were now images of these four Tathagatas.All of he 996 Buddhas of he future will also sit under it. By the side of the tree there was a stupa, constructed by King Kaniska, four hundred feet in height, of hich the base was one and one-half li in circumference and one hundred fifty feet high. On the top of he stupa were Diamond Wheels in twenty-five layers, and inside it one hu of the Tathagata' relic bones was preserved. About a hundred paces to the southwest of the great stupa, there was a white stone statue, eighteen feet in height, standing facing north. It had manifested many divine and auspicious signs, and people often saw it circumambulating the great stupa at night. 57

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Over a hundred li to the northeast of the monastery built by King Kaniska, the Master crossed a great river and reached the city of Puskalavati. In the east of the city there was a stupa built by King soka; this was the place where the four past Buddhas had preached the Dharma. In a monastery four or five li to the north of the city, there was another stupa, more than two hundred feet high, also erected by King Aioka; this was the place where Sakyamuni Buddha performed almsgiving with a happy mind when he was practising the Way of Bodhisattva in the past. He was bom as the king of this country a thousand times, and at this place he gave away his eyes as alms in a thousand lives. There were many such holy sites, and the Master visited and worshipped them all. He distributed all the gold, silver, satin, silk, and garments presented to him by the king of Gaochang to the great stupas and large monasteries that he visited, as offerings to express his devotion before he left.

From here he went to the city of Udakhanda. Travelling for more than six hundred li over mountains and rivers to the north of the city, he entered the country of Udyana (meaning "garden," for it was a garden of King Asoka in olden times; formerly it was wrongly called Wuchang). On both banks of he Subhavastu River there were formerly fourteen hundred monasteries with eighteen thousand monks, but now the monasteries were in desolation and the number of monks had decreased. The disciplinary rules of the Sangha were handed down by five different schools, namely, (1) the Dharmagupta, (2) the Mahlsasaka, (3) the Kasyapiya, (4) the Sarvastivada, and (5) the Mahasamghika.

The king mostly lived in the city of Mangala, which was rich and well-populated. Four or five li to the east of he city, there was a great stupa that showed many miraculous signs and was the place where the Buddha, as Ksanti Rsi in one of is previous lives, was dismembered by King Kali (meaning Combat, formerly known as Geli by mistake).

At a place two hundred fifty li to the northeast of he city, the Master entered a great mountain and reached the Apalala Dragon Spring, which was the source of the Swat River, which flowed 58

230c Agni to Kanyakubja

toward the southwest. It was a cold place, and it froze in the spring and summer seasons. In the evenings the snow began to fall and the flakes were of varied colors, dancing in the air like different kinds of lowers.

More than thirty li to the southwest of the Dragon Spring, on a huge rock on the northern bank of he river, there was a Buddha' footprint that varied in size according to the good fortune and volition of the person who measured it. It was left by the Buddha before going away, in former times when he came here to subdue the Apalala dragon. More than thirty li down the river was the washing stone of the Tathagata, and the stripes of his robe were still visible, impressed on the rock. Going south from the city for more than four hundred li, the Master reached Hidda Mountain, which was the place where the Tathagata in one of is former lives jumped down to give up his body to repay the kindness of a yaksa (demon) from whom he had learned half agatha (formerly known as ji, this being an abbreviation of the Sanskrit word, or jituo, a mispronunciation of the Sanskrit, of which the correct reading is gatha, meaning a stanza with thirty-two syllables). At a place fifty li to the west of the city of Mangala, he crossed a big river and reached the Rohitaka (meaning Red) Stupa, which was more than a hundred feet high and constructed by King Asoka. This was the place where the Tathagata, when he was King Maitribala in one of his previous lives, pricked his body to feed five yaksas (formerly called yecha by mistake) with his blood. More than thirty li to the northeast of the city, he came to the Adbhuta (meaning Marvellous) stone stupa, which was thirty feet high. Once the Buddha preached the Dharma at this place to men and heavenly beings; and after the Buddha had gone away, this stupa emerged spontaneously. To the west of he stupa, the Master crossed a big river. After going for three or four li he reached a vihara in which there was an image of Avalokitesvara Bodhisattva well-known for its miraculous manifestations. (The name of this Bodhisattva is a compound word: avalokita and isvara, meaning observe and supreme being. Formerly it was wrongly translated as Light World Voice, Observing the Voice of he World, or Observing World Voice Supreme 59

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Being.) The Master heard the people say that from the northeast of he city one might climb a mountain and cross a gully, go up the Indus River by a dangerous path, climb up a rope chain, walk over a suspension bridge, and proceed for about a thousand li to reach the valley of Darada, which was the old capital of Udyana. Beside a big monastery in the valley there was a wooden statue of aitreya Bodhisattva, painted a golden color and more than a hundred feet tall. It was made by the Arhat Madhyantika (erroneously transliterated Motiandi in old times). By his supernatural power, he sent a craftsman up to the Tusita Heaven (formerly known as Dushuaituo by mistake) to observe with his own eyes the fine features of he Bodhisattva; and he went up and down three times before he completed the task.

From the city of Udakhanda, the Master crossed the Indus to the south. The river was three or four li wide, and the water was very clear and flowed rapidly. Many venomous dragons and evil animals dwelt in it. Anyone crossing the river with Indian precious gems, rare flowers, or relic bones would often have his boat overturned. After crossing this river, the Master reached the country of Taksasila (in the domain of northern India). About twelve or thirteen li to the north of he city, there was a stupa built by King A6oka; it often issued a divine light. This was the place where the Tathagata, in previous lives, as a great king with the name of Candraprabha (meaning Moonlight), sacrificed his head one thousand times in order to acquire Buddhahood when he was practising the Bodhisattva path. Beside the stupa there was a monastery, in which Kumaralata (meaning Youth' Life), a teacher of the Sautrantika school, composed various sastras. The Master heard that more than seven hundred li from here to the southeast was the country of imhapura (in the domain of orthern India). Again crossing the Indus River at the northern frontier of aksasila and going southeast for more than two hundred li, he crossed the Great Rocky Pass. This was the place where Prince Mahasattva had formerly sacrificed his body to feed a starving tigress and her seven cubs. As the ground had been stained by the Prince' blood, it was still of a deep red color and the plants there were also deep red. 60

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From here again going southeast for over five hundred li among mountains, he reached the country of rasa.

Again climbing dangerous defiles toward the southeast and crossing an iron bridge, he travelled for more than a thousand li and reached the country of asmira (wrongly called Jibin in olden times). Its capital city was beside a big river on the west, with a hundred monasteries and some five thousand monks. There were four stupas, high and splendid, built by King Asoka, and each containing over a sheng of the Tathagata' relic bones. When the Master first entered its territory, he came to Rocky Pass, which was the western gate of the country, and the king sent his maternal uncle to welcome him with carriages and horses. After entering Rocky Pass, the Master worshipped in various monasteries he had passed by and reached a temple named Huskara, where he spent the night. During that night all the monks of he monastery had a dream in which a divine being told them, "This guest monk coming from Mahaclna wishes to study the scriptures in India, to visit and worship the holy sites, and to learn from teachers what he has not heard before. Since he has come for the sake of the Dharma, countless good deities are following him and they are all here now. Due to your good deeds done in the past, you are adored by this person from a distant land. You should recite and study the scriptures with diligence, so as to win his praise and respect. Why are you so indolent and indulging in sleeping?" The monks were startled on hearing this admonition in the dream. They walked up and down, sat in meditation, or recited the scriptures until dawn. Then they came to tell the story to the Master and treated him with greater reverence.

After staying there for a few days, he proceeded gradually to the royal city. At a place about oneyojana from the city, he reached the Dharmasala (meaning house of benefaction, established by order of the king for entertaining travellers and looking after the poor and needy). The king, his ministers, and the monks in the capital city came to the house of benefaction to welcome the Master. The king was attended by more than a thousand bodyguards, holding banners and canopies that filled the road, burning 61

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incense, and scattering flowers all over the way. Upon his arrival, the king met the Master with much ceremony and extolment. After offering him a large quantity of flowers with his own hands, he invited the Master to ride on a great elephant and proceed together with him to the capital. After arriving in the capital, the Master lodged at the Jayendra Monastery (which was built by the king' maternal uncle). On the following day he was invited to the palace to receive offerings; and a score of virtuous monks, Samghaklrti and others, were also invited. After the meal the king requested that the Master preach the Dharma and invited him to carry on a discussion on certain dubious questions. The king was highly pleased to observe the event. Knowing that the Master had come from a distant land to acquire knowledge, and that there was no written book for him to study, the king ordered twenty copyists to transcribe scriptures and commentaries for his use, and also gave him five persons to be his servants. Whatever was needed for his sustenance and entertainment was provided at public expense. The Dharma teacher Samghaklrti, being a person of lofty character, observed the disciplinary rules in a strict and pure manner. He was a deep thinker, well versed in the Dharma in a comprehensive way. Possessing brilliant talents and outstanding intelligence, he inherently loved virtuous scholars. As the Master was a distinguished guest, he received him with so much delight that he opened his eyes wide and raised his eyebrows high. The Master also wholeheartedly studied under him day and night without feeling tired, and asked him to expound and teach him the various sdstras. The venerable teacher was then nearly seventy and was feeble in physical strength. But as he was glad to have met an intelligent person, he exerted himself to the utmost to teach him by lecturing on the Abhidharmakosa Sastra before noon, the Nyayanusara Sastra in the afternoon, and the Hetuvidya Sastra and the Sabdavidya Sastra after the first part of the night. Thus all the scholars in the locality assembled to attend the lectures. The Master comprehended whatever was spoken by the teacher without missing anything. He studied the subtle teachings with appreciation and thoroughly mastered the mysteries. The venerable 62

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teacher was pleased with him and praised him appreciatively to the utmost, saying to the people, "This Chinese monk possesses such great and substantial wisdom that none among this congregation could exceed him. With his intelligence and virtue he could have been a worthy successor to Vasubandhu and his brother; the pity is that he was bom in a distant land and could not come in contact early with the bequeathed teachings of the saints and sages."

Among the congregation there were two Mahayana scholar monks, amed isuddhasimha (meaning ure Lion) and inabandhu (meaning Victorious Kinsman), two Sarvastivada scholar-monks, named Sugatamitra (meaning Tathagata' Friend) and Vasumitra (meaning Friend of the World), and two Mahasamghika scholarmonks, named Suiyadeva (meaning Sun-god) and Jinatrata (meaning Victorious Protector). These monks had come to this country to pursue knowledge prior to the Master. They were men firm and faithful to the Way and had great talent and profound understanding. Although they were not comparable to Samghakirti in learning, they were far more learned than the rest of the monks. When they saw that the Master was praised by their great teacher, they felt so bad about it that they tried to interrogate him with difficult questions. But the Master gave them perspicuous replies fluently and without hesitation, and then the scholars felt ashamed and were convinced of is erudition.

This country was formerly the lake of a dragon. In the fiftieth year after the Buddha' nirvana, Ananda' disciple, Arhat Madhyantika, converted the dragon king and asked him to relinquish his lake to construct five hundred monasteries, in which arious saints and sages were invited to five upon the offerings of the dragon. Later, in the four hundredth year after the Buddha' nirvana, King Kaniska of the country of Gandhara invited, at the request of the Venerable Parsva, various holy monks who were thoroughly versed in the Tripitaka of the inner learning and learned in the Five Sciences of the outer knowledge. They came to 499 persons, and, including the Venerable Vasumitra, there were altogether five hundred holy monks to recite and collect the Tripitaka. At first, 63

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they composed the Upadesa Sastra (formerly erroneously known as the Youbotishe) in 100,000 stanzas for the exposition of the Sutra Pitaka (formerly erroneously known as the Xiuduoluo), then the Vinayavibhasa Sastra in 100,000 stanzas for the exposition of the Vinaya Pitaka (formerly erroneously known as the Pinaye), and thirdly the Abhidharmavibhasa Sastra in 100,000 stanzas for the exposition of the Abhidharma Pitaka (or erroneously known as the Apitan), a total number of 300,000 stanzas in 960,000 syllables. The king made red copper plates to incise these treatises on and kept them in stone cases, which were sealed up and stored in a great stupa specially constructed for the purpose; he also ordered yaksas to safeguard them. It was due to this effort that the abstruse teachings could be known once more in the world.

Thus the Master stayed in this country for two years to study various scriptures and commentaries and to worship the holy sites before he took his departure.

Going southwest for seven hundred li and wading across a ravine, he reached the country of Parnotsa; and going further southeast for more than four hundred li, he reached the country of Rajapura (in the domain of northern India). After going southeast from here for more than seven hundred li, descending the mountains, and crossing a river, he reached the country of Takka (in the domain of orthern India). From Lampaka to this land, as the lay people lived in frontier and desolate countries, their costume and language were somewhat different from those in India, and their manners were vulgar and uncouth. After leaving the country of Rajapura and traveling for three days, he crossed the Candrabhaga (meaning Moon Division) River and reached the city of Jayapura, where he lodged at a heretical monastery outside the western gate of the city, in which there were at the moment over twenty disciples. Two days later he entered the city of Sakala, where there was a monastery with more than a hundred monks. Formerly Vasubandhu Bodhisattva composed the Paramarthasatya Sastra in this monastery. Beside it there was a stupa two hundred feet high that marked the place where the four past 232a Buddhas had preached the Dharma. The footprints of their walking up and down were still there.

From here he came out of the city of Narasimha and reached a big palasa wood in the east, where he encountered a band of about fifty brigands. When they had stolen all the clothes and money of the Master and his companions, they brandished their knives and drove them to a dry pond by the southern side of the road, intending to slaughter them all. In the pond there were many thorny bushes and creepers, and through the bushes the sramanera whom the Master had brought along with him saw a water drain at the southern bank of he pond, large enough for one man to pass through. He secretly told the Master, and the two of them slipped away through it. They ran rapidly toward the southeast for two or three li and met a Brahman who was tilling the land. When they told him that they had been robbed by brigands, he was astounded to hear about it. After unbridling his bull and banding it over to the Master, he blew a conch and beat a drum to sound an alarm toward the village. More than eighty men armed with weapons hurriedly rushed to the scene of he robbery. On seeing the group of eople, the thugs escaped and vanished into the wood. The Master then, went back to the pond and released the captives from their bonds. Having distributed his clothes to them, he went with them to the village to spend the night. Everybody wept piteously, except the Master who alone smiled without any feeling of rief. His fellow travellers asked him, "All our clothes and travelling money have been stolen, and all that we have in our possession is our lives. As we are now in the most wretched and difficult condition, we cannot but feel sorrowful when we think of what happened in the wood. How is it that you do not share our feeling of isery but smile and are in a happy mood?" The Master said in reply, 'What is most precious in existence is life. Since we still have our lives, what else should we worry about? In my country we have a popular saying: 'The greatest treasure between Heaven and earth is life.' As we still possess our lives, we did not lose the Great Treasure. There is no need to grieve over such trifling matters as clothes and travelling money." Thus his 64 65

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companions were convinced of he truth. This showed the Master' magnanimous quality and his ability to remain calm under adverse circumstances.

On the following day he reached the eastern art of he country of Takka and arrived at a big city. In a large mango grove to the west of he city and by the northern side of he road, there lived a Brahman seven hundred years old, who looked like a man about the age of thirty, with a stalwart build and a clear mind of deep discernment. He was well versed in the Madhyamika Sdstra, the Sata Sdstra, and other treatises, as well as in the Vedas and other books. He had two attendants, both of hom were over a hundred years old. When he saw the Master, he received him with great pleasure. Upon hearing that the Master had been robbed, the old teacher sent one of is attendants to ask the Buddhist followers in the city to prepare food for the Master. In the city there were several thousand families, of hom only a few were Buddhists, the great majority being heretical followers. When the Master was in Kasmira his fame had already spread far and he was known to various countries. The messenger went throughout the city and announced, "The Chinese monk has arrived and he has been robbed of all his garments at a nearby place. It befits you all to know that this is the right time to do good deeds." Under the influence of the Master' power of blessedness, the heretics reformed their minds. Upon hearing the announcement, more than three hundred prominent people, each bringing a piece of otley felt together with food and drinks, came to offer them to the Master. They piled up the gifts before him and knelt down to worship and extend greetings to him. The Master blessed them and preached the doctrine of retribution and causality, asking them to cherish the mind of he Way, to give up heretical ideas, and to return to the Right Path. They talked to one another in exhilaration and returned home dancing with delight. The old teacher remarked with admiration that this was an event that had never occurred before.

The Master distributed the felt cloth to his fellow travellers, and each of hem received a portion sufficient to make a few suits 66

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of arments. As there was more than enough cloth, fifty pieces were offered to the old teacher. The Master stayed there for one month to study the Sutrasata Sastra and the Satasastravaipulya with him. This person was a disciple of Nagaijuna and had received in person his teacher' tradition, of which his expositions were clear and lucid.

Going eastward from here for more than five hundred li, he reached the country of Cinabhukti and repaired to Tosasana Monastery, where lived a virtuous monk named Vinitaprabha (meaning Light of Subjugation, he being a prince of northern India). He had refined manners and was well versed in the Tripitaka, having composed the Exposition of the Pahcaskandha Sastra and the Exposition of the Vidyamatrasiddhitridasakarika Sastra. Thus the Master stayed there for fourteen months to study the Abhidharmasamuddyavyakhyd Sastra, the Abhidharmaprakaranasasana Sastra, the Nyayadvarataraka Sastra, etc. Going southeast from the great city for more than fifty li, he reached Tamasavana (meaning Dark Wood) Monastery, in which lived more than three hundred monks who studied the teachings of the Sarvastivada school. The one thousand Buddhas of the Bhadrakalpa will all come here to preach the Dharma to gatherings of en and heavenly beings. In the three hundredth year after the nirvana of Sakyamuni Tathagata, the sastra master Katyayana (erroneously given as Jiazhanyan in olden times) composed the Abhidharmajhanaprasthana Sastra at this place. Going northeast from here for one hundred forty or one hundred fifty li, the Master reached the country of alamdhara (in the domain of northern India). In this country he went to Nagaradhana Monastery, where lived the virtuous monk Candravarman (meaning Moon Protection), who was well versed in the Tripitaka. Thus the Master stayed there for four months to study the Vibhasaprakaranapada Sastra. From here he climbed over steep mountains and proceeded northeast for more than seven hundred li to reach the country of Kuluta (in the domain of northern India). From Kuluta going southward for more than seven hundred li, he climbed over a 67

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232c mountain and crossed a river to reach the country of Satadru (in the domain of orthern India). From here proceeding southwest for more than eight hundred li, he reached the country of Pariyatra (in the domain of Central India). From here going eastward for more than five hundred li, he reached the country of Mathura (in the domain of Central India). The relic stupas of he holy disciples of Sakya Tathagata, such as Sariputra (in former times wrongly given as Shelizi or Shelifu) and Maudgalaputra (wrongly given as Mujianlian in former times), were still in existence there. To the stupas of Purnamaitrayanlputra (meaning Full Compassion Son, formerly known as Miduoluonizi, which was an erroneous abbreviation), Upali, Ananda, Rahula (formerly erroneously known as Luohouluo or Luoyun), and Manjusri (meaning Wonderfully Auspicious; in old times erroneously known as Rushou, Wenshushili, or Manshushili or translated as Wonderful Virtue) the monks came on festival days each year to make offerings separately according to their different circumstances. The Abhidharma monks made offerings to Sariputra; those who practised meditation, to Maudgalaputra; the sutra-reciters, to Purnamaitrayanlputra; the monks who studied the Vinaya, to Upali; the bhiksunis, to Ananda; those who had not received full ordination, to Rahula; and the Mahayana students, to various Bodhisattvas.

Five or six li to the east of the city, the Master came to a monastery built on a hill by the Venerable Upagupta (meaning Near Protection), in which were preserved the hair and nail relics. On the rock to the north of the monastery there was a cave more than twenty feet high and over thirty feet wide, filled with small tallies four inches long. When the Venerable Upagupta was preaching the Dharma, if a married couple became enlightened and both of them attained Arhatship, he would put in one tally, but if only one of the couple or people of separate families had attained Arhatship, he would not count it.

From here going northeast for more than five hundred li, he reached the country of Sthanegvara (in the domain of Central India). Going again to the east for more than four hundred li, he reached the country of Srughna (in the domain of Central India), 68

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which bordered on the Ganges in the east, with big mountains at its back in the north and the Jumna River flowing through the middle of ts territory.

Again going east from the river for more than eight hundred li, he reached the source of he Ganges, which was three or four li wide, flowing toward the southeast; and it was more than ten li broad at the place where it entered the sea. The water was sweet and refreshing, and fine sand drifted down the river. In [Indian] popular books it was called the "water of appiness." f ne bathed in it, one would be absolved of one' sins; if one sipped its water or rinsed one' mouth with it, one would be saved from calamities; and if one were drowned in it, one would be reborn in the heavens to enjoy happiness. Thus ignorant men and women often flocked to the riverside. But this was all the sayings of the heretics without any reality. Afterward, Deva Bodhisattva showed them the right truth, and then they totally relinquished their practices. In this country there lived a virtuous monk named Jayagupta, who was well versed in the Tripitaka. So the Master stayed there during the winter and half of he following spring season to listen to his lectures on the Sautrantikavibhasa Sastra until the course was concluded.

Crossing the river to the eastern bank, he reached the country of Matipura, the king of hich was of the sudra caste. There were more than ten monasteries with over eight hundred monks who studied the Hinayana teachings of he Sarvastivada school. Four or five li to the south of the big city there was a small monastery with more than fifty monks. Formerly the sastra master Gunaprabha (meaning Virtue Light) composed in this monastery the Tattvasatya Sastra and over a hundred other treatises. This sastra master, a native of he country of arvata, originally studied Mahayana teachings but later degraded imself o learn Hinayana doctrines. At that time Arhat Devasena (meaning Celestial Host) often went up to the Tusita Heaven. Gunaprabha, wishing to see Maitreya to solve all the dubious and ambiguous points he had in his mind, asked Devasena to bring him up by divine power to the heavenly palace. When he saw Maitreya, he just bowed slightly 69

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down without paying omage to him in the proper ay, and he said, "As I am an ordained monk, while Maitreya is living as a layman in Heaven, it is improper for me to worship him." He went up to Heaven three times but never worshipped the Bodhisattva once. Owing to his arrogance and self-conceit, his doubts were not cleared.

Three or four li to the south of Gunaprabha' monastery was another monastery with more than two hundred monks of the Hinayana school. This was the place where the sastra master Samghabhadra passed away. This sastra master, a native of asmira, was an erudite and highly talented person, well versed in the Vibhasa Sastra of he Sarvastivada school. At that time Vasubandhu Bodhisattva, who was also a man of reat wisdom and good learning, had formerly composed the bhidharmakosa Sastra in refutation of the theories held by the Vibhasa teachers. The tenets expounded in this work were so abstruse and the style of writing so florid that none of the students of the Western Region did not praise it with admiration, and even the spirits and deities also discussed and studied it. When Samghabhadra had read the treatise he felt indignant over it, and after twelve years of profound thinking, he composed the Kosakaraka Sastra in twenty-five thousand stanzas with eight hundred thousand syllables. After having composed this treatise, he intended to settle his disputes with Vasubandhu face to face, but he died before he could carry out his intention. Later, when Vasubandhu read the treatise, he praised the work, saying that it was a book of comprehensive understanding and that its author was no less intelligent than any of he other Vibhasa teachers. He also remarked that as it coincided with his own views, it should be given the title of Nyayanusara Sastra; thus it was so named.

After the death of Samghabhadra, a stupa was built in a mango grove; it was still in existence. Beside the grove there was another stupa built on the spot where the sastra master Vimalamitra (meaning Pure Friend) passed away. This sastra master was a native of he country of asmira, who, having become a monk in the Sarvastivada school, travelled in the five parts of India and 70

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thoroughly mastered the Tripitaka. On his way back to his homeland, he came to the stupa of amghabhadra and felt sorry that he should have died before his writings were popularized. So he vowed to compose more treatises to refute Mahayana teachings and efface Vasubandhu' name, so that the tenets of the sastra master Samghabhadra might be handed down from generation to generation far into the future. When he had just uttered these words, he became demented and five tongues grew out of his mouth, with blood bleeding all over his body. He realized that this pain was caused by his evil views, and so he wrote a letter of penitence to admonish his friends never to slander Mahayana teachings. After having said so, he expired. At the place of his death, the earth sank into a pit.

In that country there was a virtuous monk named Mitrasena, who was then ninety years old. He was a disciple of the sastra master Gunaprabha and was well versed in the Tripitaka. The Master stayed there for half a spring and a summer to study with him the Tattvasandesa Sastra (i.e., the Tattvasatya Sastra in twenty-five thousand stanzas, composed by Gunaprabha), the Anujnanaprasthana Sastra, and other treatises of the Sarvastivada school. Again going from here northward for more than three hundred li, he reached the country of rahmapura (in Central India). Going further southeast for more than four hundred li, he reached the country of Ahicchattra (in the domain of Central India). Again going southward for more than two hundred li, he crossed the Ganges and turned southwest to the country of Vilasana (in the domain of Central India). Again going eastward for more than two hundred li, he reached the country of Kapitha (in the domain of Central India). More than twenty li to the east of he city, there was a large monastery; in its courtyard there were three stairways made of precious substances, standing in a row from south to north, facing the east and sloping down to the west. This was the place where the Buddha descended to Jambudvipa when he returned from the Trayastrimsa Heaven after having preached the Dharma to Mahamaya. The stairway in the middle was made of 71

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gold, the left one of crystal, and the right one of white silver. The Tathagata started from the Hall of the Good Dharma and walked slowly down the middle stairway with many heavenly beings following him, while Mahabrahma, holding a white chowry, walked down the silver stairway on the right, and Indra, holding a precious canopy, came down by the crystal stairway on the left. At that time hundreds and thousands of celestial beings and great Bodhisattvas came down with the Buddha. A few hundred years before, the stairways had still been there, but now they had collapsed and were no more in existence. In memory of he stairways a king at a later time built imitations of the original ones out of brick and stone to the height of more than seventy feet, and adorned them with arious precious substances. On the top of he stairways there was a vihara in which was enshrined a stone image of he Buddha with statues of Indra and Brahma on its left and right after the original fashion, presenting a lively scene. Beside the stairways there was a stone column seventy feet high, erected by King Asoka. Beside the column was a stone platform more than fifty paces long and seven feet high, which was the place where the Buddha had walked up and down in olden times.

From here going northwest for two hundred li, [the Master] reached the country of Kanyakubja (meaning the City of Hunchbacked Maidens, in Central India), which was four thousand li in circumference. Bordering on the Ganges in the west, the capital city was more than twenty li in length and five or six li in width. There were more than a hundred monasteries with over ten thousand monks who studied both Mahayana and Hinayana teachings. The king, who was of he vaisya caste, was named Harsavardhana (meaning Joy-increasing). His father was named Prabhakaravardhana (meaning Light-increasing), and his elder brother, Rajyavardhana (meaning Kingdom-increasing). Harsavardhana was a benign ruler and won the praise and acclaim of is people. At that time King Sasanka (meaning Moon) of the country of Karnasuvarna (meaning Golden Ear) in eastern India hated him for his clever strategies and, considering him a dangerous neighbor, had him killed through trickery. The chief minister Vani (meaning 72

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Eloquent Speech) and his colleagues lamented the loss of heir lord and enthroned the king' younger brother Siladitya (meaning Morality Sun) to succeed in the royal lineage. The new king had a heroic appearance with outstanding intelligence, and, being a far-sighted man, was skilled in strategy. As his virtue moved Heaven and earth, and his righteousness influenced men and divine beings, he was able to avenge his elder brother and put India under his control. Wherever his prestige reached and his moral influence functioned, the people submitted to his rule of virtue.

When order was restored in the country and the people lived in peace, military strength was no more displayed, and weapons were stored away. Deeds of blessedness were performed, and a royal decree was issued to the effect that within the domain no slaughter of nimals was allowed and all subjects were universally prohibited from eating meat. Monasteries were constructed at all holy places, every year gifts were offered to all monks for twentyone days, and the Unlimited Congregation was held once every five years. Whatever was stored in the royal treasure house was given away as alms. In consideration of is deeds, [Ring Siladitya] might well be compared with Sudana.

In the northwest of the city there was a stupa more than two hundred feet high; and six or seven li away to the southeast and on the southern bank of he Ganges there was another stupa, also more than two hundred feet high. Both were constructed by Ring Asoka at places where the Buddha had formerly preached the Dharma.

The Master entered this country, stayed at the Bhadra Vihara for three months, and completed his studies of Buddhadasa' Vibhasa Sastra and Suryavarman' Vibhasa Sastra under the tutelage of the Tripitaka Master Viryasena.

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