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

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Beginning with the Country of and Ending with the Country of Iranaparvata

yodhya

233c From here the Master proceeded southeast for more than six hundred li and crossed the Ganges to the south to reach the country of yodhya (in Central India). There were over a hundred monasteries with several thousand monks, who studied both Mahayana and Hinayana teachings. In the great city there was an old monastery that was the place where Vasubandhu (meaning World Kinsman, formerly incorrectly transliterated Posoupandou and mistranslated Celestial Kinsman) Bodhisattva composed Mahayana and Hinayana treatises and lectured the monks. Four or five li to the northwest of he city, on the bank of he Ganges, there was a big stupa more than two hundred feet high and constructed by King Asoka at the place where the Buddha once preached the Dharma for three months. Beside the stupa was the place where the four past Buddhas had walked up and down. Five or six li to the southwest of he city, there was an old monastery that was the place where Asanga Bodhisattva had preached the Dharma. At night the Bodhisattva ascended to the Tusita Heaven to hear the Yogacarabhumi Sastra, the Mahayanasutralamkara Sastra, and the Madhyantavibhaga Sastra at the place of Maitreya Bodhisattva. In the daytime he came down from the Heaven to preach the Dharma for the monks. Asanga, also named No Attachment, was a native of Gandhara. He appeared in the world one thousand years after the nirvana of he Buddha and became a monk in the Mahlsasaka school but later believed in Mahayana teachings. His younger brother Vasubandhu became a monk in the Sarvastivada school but also believed in Mahayana teachings afterward. Both 75

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brothers were men endowed with a genius for understanding the holy teachings and possessed a talent for writing. They composed a large number of reatises for the exposition of Mahayana theories and were great masters of Buddhism in India. Such works as the Mahayanasamparigraha Sastra, the Prakaranaryavaca Sastra, the Abhidharmasamudaya Prakarana Sastra, the Vijnaptimatratasiddhi Sastra, and the Abhidharmakosa Sastra were products of heir pens.

After having paid homage to the sacred sites in the country of Ayodhya, the Master sailed down the Ganges eastward with more than eighty persons in the same boat, intending to go to the country of ayamukha. When they had sailed for about a hundred li, they came to a place where there were dense and exuberant woods of soka trees on both banks of he river; and from the woods on each side of the river more than ten boatloads of pirates suddenly emerged at the same time and rowed against the current toward them. The people in the boat were terrified, and in confusion several men jumped into the river. The pirates compelled the boat to sail to the bank and ordered the people to take off their clothes in order to search for gems and jewels. Being worshippers of he goddess Durga, the pirates used to find a handsome man of good quality in each autumn season to be killed as a sacrifice to the deity so they could pray for happiness and blessedness. Upon seeing that the Master was grand and handsome in appearance with proper bodily form, they looked at each other with pleased expressions and said among themselves, "The season for us to make a sacrifice to the deity is drawing near to the end, but we could not find a suitable man. Now this sramana has a nice and refined appearance. Isn't it auspicious for us to kill him as a sacrifice?" The Master said in reply, "I would not dare begrudge this filthy and ugly body of mine as a sacrifice to the deity. But I have come from a far distance with the intention of worshipping the Bodhi tree and the Buddha' image at Grdhrakuta Mountain, as well as seeking scriptures of the Dharma. If ou donors kill me while my intention has not been fulfilled, it will, I am afraid, be inauspicious for you."

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All the people in the boat begged for mercy on behalf of the Master. Some of them even volunteered to substitute for him; but the pirates would not consent. The ringleader sent his men to fetch water and clear the ground in the flowery wood to prepare an altar and plaster it with clay. He ordered two men with their scimitars unsheathed to lead the Master to the altar, and they were ready to kill him by wielding their weapons. The Master showed no expression of ear, and all the pirates were amazed at this. With a feeling that he would not be spared, the Master said to the pirates, "Please grant me a little time and do not press me too hard, so that I may die happily and with an easy mind." he Master then concentrated his mind on the Tusita Palace and meditated on Maitreya Bodhisattva, with the desire to be bom in that place, pay homage and make offerings to the Bodhisattva, and receive the Yogacarabhumi Sastra from him. After hearing the wonderful Dharma and achieving supernatural powers and wisdom, he would be reborn down in this world again to edify these people and make them practise superior deeds and abandon all evil actions. He would also widely propagate all the Dharmas for the benefit and happiness of all beings. Then he worshipped the Buddhas of the ten quarters and sat in meditation, concentrating his mind on Maitreya Bodhisattva without any distracting thoughts. While he was in contemplation, e seemed o have ascended Mount Sumeru and ranscended the first, the second, and the third heavens, and to have seen Maitreya Bodhisattva at the Wonderful and Precious Terrace in the Tusita Palace, surrounded by a multitude of eavenly beings. At that moment the Master was so overjoyed both physically and mentally that he became unaware that he was on the sacrificial altar and also forgot about the pirates.

All his fellow travellers wailed and wept aloud. In a moment a gale of lack wind rose from the four quarters, breaking down the trees and blowing sand high into the air. Waves ro$e in the river and the boats were overturned. The pirates, being greatly frightened, inquired of the travellers, 'Where does this sramana come from, and what is his name?" They replied, "He is the monk from China seeking the Dharma. If you gentlemen kill him, you will 77

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commit a deadly sin. In view of the windstorm, we know that the deity has been enraged. It befits you to make a quick repentance." The pirates were fearful and begged for pardon with remorse one after another. They prostrated themselves before the Master to take refuge under him, but he was unconscious of hem. When the pirates touched him with their hands, he opened his eyes and said to them, "Is it time now?" The pirates said, "We dare not harm the teacher. May you accept our repentance."

The Master accepted their worship and apology, and told them that such evil deeds as killing, theft, and worshipping improper deities would cause one to suffer pains in the Avici Hell in the future. 'Why should you sow the seeds of uffering for an unlimited long time ust for the sake of corporeal body which lasts only for a short time like lightning or morning dew?" The pirates prostrated themselves and apologized, saying, "Our thoughts were erroneous and upside-down. We did what we should not do and served the deity whom we should not serve. If we did not meet the teacher, whose blessedness and virtue moved the mysterious gods, how could we have heard such inspiring instructions? From today onward we shall stop practising this career. May the teacher be our witness!"

Then they admonished one another, collected their weapons, and threw them all into the river. They returned the clothes and money they had seized in pillage to the original owners. After they had received the Five Precepts, the windstorm ceased. Being delighted, the pirates worshipped the Master and went away. The fellow travellers praised the Master with amazement in an unusual manner. All the people far and near who heard about it remarked that it was an extraordinary occurrence. If it were not for his sincerity in seeking the Dharma, how could this miraculous incident have happened?

From here going eastward for more than three hundred li, the Master crossed the Ganges and reached the country of yamukha in the north (in Central India). From here going southeast for more than seven hundred li, he crossed the Ganges to the south; and north of the Jumna River he reached the country of Prayaga (in 78

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Central India). In a wood of campaka flowers to the southwest of he city, there was a stupa built by King Asoka at the spot where the Buddha had formerly subdued heretics. A monastery beside the stupa was the place where Deva Bodhisattva composed the Vaipulyasata Sastra to defeat Hinayana followers and heretics in argument.

West of the confluence of the two rivers to the east of the big city, there was a tableland, fourteen or fifteen li in circuit, which was flat and regular in shape, being the place where the kings and noblemen used to distribute alms philanthropically since ancient times; hence it was named the Great Place for Almsgiving. The present King Siladitya continued this practice, and he distributed all the wealth he had accumulated in five years as offerings to the Triple Gem and as alms to all poor and lonely people without exception for seventy-five days.

From here going southwest the Master entered a big forest in which he met with many fierce animals and wild elephants. After covering more than five hundred li, he reached the country of Kausambi (formerly erroneously known as Jushanmi, in Central India). There were over ten monasteries with more than three hundred monks. Within the old palace in the city there was a big vihara, more than sixty feet high, enshrining a Buddha image carved out of sandalwood with a stone canopy suspended over it. It was made by King Udayana (meaning Issuing Affection, formerly inaccurately known as Youtianwang). When the Tathagata was preaching the Dharma to his mother in the Trayastrimsa Heaven during the summer season, the king, longing to see the Buddha, asked Maudgalyayana to bring a skillful craftsman up to the Heaven to observe the Buddha' features and demeanor. After returning to earth he carved a statue of the Buddha out of red sandalwood. It was this statue that went to welcome the Worldhonored One when he came down from the Heaven. In the south of he city there was an old house that was the old residence of the Elder Ghosila (formerly incorrectly known as Qushiluo). Not far to the south of the city there was an old monastery that had been the garden of the Elder, in which there 79

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234c was a stupa more than two hundred feet high and built by King Asoka. Again, the storeyed pavilion in the southeast was the place where Vasubandhu composed the Vijnanamatrata Sastra. Further to the east the ruins of house in a mango grove marked the place where Asahga Bodhisattva composed the Prakaranaryavaca Sastra. From here going eastward for more than five hundred li, the Master reached the country of isaka, where there were more than twenty monasteries with some three thousand monks, followers of the Sammitxya school of Hinayana Buddhism. Toward the southeast, on the left side of he road, there was a big monastery where the Arhat Devasarman composed the Vijnanakayapada Sastra, in which he advocated the theory of Non-ego. Meanwhile the Arhat Gopa wrote the Treatise on the Essential Realities of the Holy Teaching to affirm the existence of the ego, and these different views of the Dharma caused serious controversies. It was also the place where Dharmapala Bodhisattva confuted in argument one hundred Hinayana sastra masters in seven days. Beside it was a place where the Tathagata had preached the Dharma for six years. There was a tree more than seventy feet high. Once in the past when the Buddha had cleansed his teeth with a twig, he threw away the used twig, which took root in the ground and grew into a tree that had flourished until that time. Heretics often came to cut the tree; but as soon as it had been cut, it grew up again and thrived as before.

From here going northeast for more than five hundred li, the Master reached the country of SravastI (formerly erroneously known as Shewei), which was over six thousand li in circumference with several hundred monasteries and several thousand monks, all of whom were adherents of Sammitlya school. During the Buddha' lifetime, this was the capital of ing Prasenajit (meaning Victorious Army, and formerly inaccurately nown as Bosini). In the city were the foundations of the royal palace; and not far away to the east, a stupa was built on the old foundations of the great preaching hall constructed by King Prasenajit for the Buddha. There was another stupa built to mark the vihara of he Buddha' aunt, Bhiksuni Prajapati (meaning Mistress of Creatures, formerly 80

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inaccurately known as Bosheboti). Further to the east a stupa was built as the old residence of udatta (meaning Well-Given, erroneously known as Xuda in olden times). Beside the old residence was a stupa built at the place where Angulimala (formerly erroneously known as Yangjuemoluo) abandoned his evil behavior. Five or six li to the south of the city was the Jetavana Wood (meaning Victor' Wood, formerly erroneously known as Qituo), which was the garden of Anathapindika. Formerly it had been a monastery, but it was now in ruins. On the left and right sides of the eastern gate there were two stone pillars, seventy feet high, erected by King Asoka. All the buildings were dilapidated, except one brick room with a golden image of the Buddha in it. Formerly when the Buddha ascended to Heaven to preach the Dharma to his mother, King Prasenajit longed to see him; and when he heard that King Udayana had a statue of the Buddha carved out of sandalwood, he also made such an image. Not far behind the monastery was the place where a heretical Brahman slew a woman to calumniate the Buddha. Over a hundred paces to the east of he monastery was a big and deep pit, which was the place where Devadatta attempted to poison the Buddha and fell into hell alive. In the south there was another big pit, which was the place where Bhiksu Kokalika slandered the Buddha and fell into hell alive. More than eight hundred paces to the south of this pit was the place where the Brahmin woman Cinca slandered the Buddha and fell into hell alive. These three pits were so deep that their bottoms were invisible.

Over seventy paces to the east of the monastery, there was a vihara that was tall and big; and in it there was a statue of the Buddha, seated facing the east. This was the place where the Tathagata had once debated with some heretics. Further to the east was a deva temple, which was the same in proportions as the vihara. When the sunlight shifted, the shadow of the deva temple never reached the vihara, but the shadow of the vihara always overcast the deva temple. Three or four li further to the east, there was a stupa built at the place where Sariputra had debated with some heretics. More than sixty li to the northwest of the big city 81

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there was an old city, which was the city of Kasyapa Buddha' father at the time in the Bhadrakalpa when the life span of uman beings was twenty thousand years. In the south of he city was the place where the Buddha saw his father for the first time after he had attained enlightenment. In the north of the city was a stupa containing the relics of the whole body of Kasyapa Buddha. Both stupas were erected by King Asoka.

From here proceeding southeast for more than eight hundred li, the Master reached the country of apilavastu (formerly known as the country of iapiluowei). The circumference of he country was more than four thousand li and that of the capital city more than ten li. Both the country and its capital were deserted and in mins The palace city was fifteen li in circumference, and, being constructed with bricks, it was very firm and strong. Inside it were the old foundations of King Suddhodana' main palace hall, on which a temple was built with a statue of he king enshrined in it. Further to the north were the old foundations of the royal bedchamber of Lady Maya, on which a temple was built with a statue of he lady kept in it. Beside it was a temple built at the place where the spirit of Sakya Bodhisattva entered his mother' womb. In this temple an image of he Bodhisattva being bom in the world was enshrined. According to the tradition of the Sthavira school, the spirit of the Bodhisattva entered his mother' womb on the night of the thirtieth day of he month of ttarasadha, corresponding to the fifteenth day of he fifth month of ur calendar, while other schools held that it was on the twenty-third day of hat month, corresponding to the eighth day of he fifth month of 010" calendar. In the northwest was a stupa built at the place where the Rsi Asita read the physiognomy of the Prince. On the left and right sides of the city were the places where the Prince competed with other Sakya youths in physical strength; where he went over the city wall on a horse; and where he returned to the palace, abhorring the world and wishing to abandon it, after having seen an old man, a sick person, a corpse, and a sramana (mendicant) at the four gates of the city. Travelling eastward from here through a wild forest for more than five hundred li, the Master reached the country of amagrama 82

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(in the domain of Central India), which was sparsely inhabited. To the east of the old city, there was a brick stupa more than fifty feet high. After the nirvana of he Tathagata, the then king of this country obtained a share of the relics, and when he returned home he built this stupa for the preservation of the relics. It often issued a bright light. Beside the stupa was a dragon' pond. The dragon frequently took the form of a human being to circumambulate the stupa; and wild elephants always came with flowers to offer to it.

Not far from the stupa there was a monastery with a sramanera (novice) as its abbot. According to a legend, once a bhiksu (monk) invited some of is fellow monks to come here from a far distance to worship the stupa. They saw that wild elephants placed flowers in front of the stupa, removed the weeds with their tusks, and sprayed water with their trunks. At this sight the monks were quite moved. One of them gave up the major rules observed by a fully ordained bhiksu and volunteered to stay there as a novice to serve at the place. He said to the other monks, "The elephants are animals and yet they know to pay respect to the stupa by offering flowers to it and by spraying water and sweeping the ground clean. I am a human being and have renounced my home to become a monk under the Buddha. How could I not engage myself to serve at this place when I see with my own eyes that it is in such a desolate and neglected condition?" Thus he took leave of he other monks and stayed behind. He built a house, dredged the pond, planted flowers, and grew fruits through the cold and hot seasons without feeling tired. When the people of he neighboring countries heard about this, they donated money and valuables for the construction of a monastery through collective effort, and also invited the sramanera to be the abbot and take charge of he monastery' affairs. Since then the abbots had always been succeeded by sramaneras as a tradition. In a big forest to the east of the Sramanera Monastery, the Master travelled for more than a hundred li. There was a stupa built by King Asoka at the place where the Prince, after having come out of the city, doffed his precious robe, took off his royal 83

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crown, untied the pearl from his topknot, and handed them all to Chandaka (formerly incorrectly known as Cheni) to be taken back home. A stupa was also built to mark the place where the Prince had cut off is hair.

Coming out of the forest, the Master reached the country of Kusinagara, which was in an extremely deserted and isolated condition. At the northeast comer of the city was a stupa built by King Asoka to mark the old house of unda (formerly inaccurately known as Chuntuo), where a well was dug at a time when offerings were prepared for the Buddha. The water was still clear and fresh. Three or four li to the northwest of he city, the Master crossed the Ajitavati River (meaning the Invincible River, formerly incorrectly known as the Alibati River). Not far from the river, he came to the Sala Grove, where the trees were similar to oak with greenish bark and very glossy white leaves. Four pairs of trees of the same height grew at the place where the Tathagata entered nirvana. In a large brick temple there was an image of he Tathagata in the posture of entering nirvana, lying with its head toward the north. Beside it was a great stupa more than two hundred feet high built by King Asoka. He also erected a stone pillar to record the event of he Buddha' nirvana, but no date was inscribed on it. It was said by tradition that the Buddha lived for eighty years and entered nirvana on the fifteenth day of he second half of the month Vaisakha, corresponding to the fifteenth day of the second month of ur calendar. But the Sarvastivada school said that the Buddha entered nirvana in the second half of the month Karttika, corresponding to the eighth day of he ninth month of ur calendar. Since the time of the nirvana, some said it had been twelve hundred years, or thirteen hundred years, or fifteen hundred years. Others said that it had been over nine hundred but less than a thousand years. Other stupas were also built to mark the places where the Tathagata, sitting in a golden coffin, preached the Dharma to his mother; where he stretched his arm to ask Ananda a question; where he showed his feet to Kasyapa; where his remains were cremated with fragrant wood; and where eight kings shared his relics.

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Going on from here through a big forest for more than five hundred li, the Master reached the country of aranasi, the circumference of which was more than four thousand li. Its capital, bordering on the Ganges in the west, was more than ten li long and five or six li wide, with more than thirty monasteries and over two thousand monks who were adherents of the Hinayana Sarvastivada school. After crossing the river at Varanasi and proceeding northeast for more than ten li, he reached the monastery at the Deer Park. The lofty terraces and pavilions, connected by long corridors on four sides, were so tall that they touched the clouds. There were fifteen hundred monks who were followers of the Hinayana Sammitiya school. Inside the large enclosure there was a temple, more than a hundred feet high, with stone steps and brick niches arranged in about a hundred tiers, each containing a golden image of the Buddha carved in intaglio. In the chamber there was a life-size bronze statue of the Buddha turning the Wheel of the Dharma. To the southeast of the temple was a stone stupa more than a hundred feet high, built by King Asoka. In front of he stupa there was a stone pillar, more than seventy feet high, erected at the place where the Buddha first turned the Wheel of the Dharma. Beside it was the place where Maitreya (meaning the Compassionate One, formerly inexactly known as Mile) Bodhisattva received his prediction. Further to the west was a stupa that marked the place where the Buddha, as Prabhapala Bodhisattva in a previous life, at the time during the Bhadrakalpa when the life span of human beings was twenty thousand years, received his prediction from Kasyapa Buddha. To the south of he place where Sakyamuni Buddha received his prediction was a place where the four past Buddhas had walked up and down. Being more than fifty paces long and seven feet in height, it was built by laying greenish slabs, upon which were images of he four Buddhas walking. To the west of he monastery was the bathing pool of he Tathagata, and there was also a pond in which he washed his alms bowl, and another one for washing his robes. All these ponds were guarded by divine dragons and nobody contaminated them. Beside the ponds was a 85

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stupa built at the spot where the Buddha as a six-tusked white elephant, while he was practising the deeds of a Bodhisattva, gave his tusks as alms to a hunter. There was also the place where he as a bird fixed the order of seniority of a monkey and a white elephant under a banyan tree in order to teach the people to observe proprieties. There were also the places where he was once a deer king, and where he converted the five disciples, Kaundinya and the others.

From here going down the Ganges eastward for more than three hundred li, the Master reached the country of Yuddhapati, from whence he proceeded northeast to cross the Ganges. After travelling for one hundred forty or one hundred fifty li, he reached the country of aisall (formerly inaccurately known as Pisheli), which was more than five thousand li in circumference. The soil was good and fertile, abounding in mangoes and plantains. The capital city was in ruins; and its old foundations were sixty or seventy li in circumference, with very few inhabitants. Five or six li to the northwest of he palace city was a monastery, beside which was a stupa to mark the place where the Buddha had preached the Vimalakirtinirdesa Sutra. Three or four li further to the northeast there was a stupa, built at the old site of Vimalaklrti' residence, that still manifested many miraculous signs. Not far from there was a chamber, built by piling up stones, in which Vimalaklrti pretended to be ill and preached the Dharma. Beside it were the old residence of Ratnakara and that of the woman Amrapali. Three or four li further to the north was a stupa that marked the place where the Buddha, followed by heavenly beings and men, had halted while he was on his way to Kusinagara to enter parinirvana. Further to the west was the place where the Buddha looked at Vaisall for the last time. Further to the south were Amrapali' garden, which she offered to the Buddha, and the place where the Buddha consented to enter nirvana at the suggestion of he King of aras. From the southern part of Vaisall, the Master travelled for more than a hundred li to the Ganges and reached the city of Svetapura, where he obtained a copy of the Bodhisattvapitaka Sutra.

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Once again he crossed the Ganges, went south, and reached the country of Magadha (formerly inaccurately known as Moqietuo), which was more than five thousand li in circumference. It was the custom of this country to advocate learning and respect men of virtue and ability. There were more than fifty monasteries with over ten thousand monks, most of hom studied Mahayana teachings. On the southern side of the river was the old city with a circumference of more than seventy li. Although it was deserted and dilapidated, the crenellations on the city wall were still intact. Formerly, when human life was innumerable years long, this city was called Kusumapura (meaning the Palace City of Fragrant Flowers) because the royal palace had abundant flowers. Afterward, when human life was a few thousand years long, the name was changed to the country of Pataliputra (formerly incorrectly known as Xilianfuyi), being adopted from the name of the patali tree.

In the one hundredth year after the Buddha' nirvana, King Asoka (meaning the King without Sorrow, formerly inaccurately known as Ayuwang), a great grandson of ing Bimbisara (meaning Stone Shadow), moved his capital from Rajagrha to this city. As a long time had elapsed, only the old foundations of the city remained. There had been several hundred monasteries, out of which only two or three survived. To the north of he old palace and bordering on the Ganges was a small town in which lived more than a thousand families. To the north of the palace was a stone pillar, several tens of feet high, erected at the place where King Asoka had built a hell. The Master sojourned in the small town for seven days, going around to pay homage to the holy sites. A stupa standing to the south of the hell was one of the eighty-four thousand stupas constructed by the king with human labor. In this one was preserved one sheng of he Tathagata' relic bones, which often issued a divine light. Next to the stupa was a temple, in which was kept a slab on which the Tathagata had once stood. On the slab were two footprints of the Buddha, one foot eight inches long and six inches wide. On both soles there were the signs of he Thousandspoked Wheel; and the tips of the ten toes had the lineations of a 87

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swastika and the shapes of vases, fishes, and other things, all clearly discemable. When the Tathagata was going to enter nirvana, he left Vaisali and came to this place. Standing on a big square rock on the southern bank of he river, he looked at Ananda and said to him, "These are my footprints, left here while I have a last look at the Diamond Seat and at Rajagrha."

To the north of the temple there was a stone pillar, more than thirty feet high, on which was recorded that King Asoka had thrice presented Jambudvipa as alms to the Buddha, the Dharma, and the Sangha and thrice redeemed it with precious gems and ewels. To the southeast of the old city were the old foundations of the Kukkutarama (meaning Cock Garden), on which there was a monastery built by King Asoka. It was the place where he invited a thousand monks and offered them the four requisites needed by a monk. The Master spent seven days there to worship all these holy sites.

Again proceeding southwest for six or seven yojanas, the Master reached Teladhaka Monastery, in which lived several tens of Tripitaka Masters. Upon hearing that the Master had arrived, all of them came out to welcome and take him into the monastery. From here travelling southward for more than a hundred li, he came to the Bodhi tree. The enclosure of he tree was built of rick. It was very high and strong, long from east to west and slightly narrower from south to north. The main gate faced the Nairanjana River in the east, the southern gate connected with a large flower pond, the west side bordered on a precipitous slope, and the northern gate joined with a big monastery. Inside the enclosure the holy sites were connected together. They were temples and stupas built by kings, ministers, and wealthy Elders in memory of he Buddha. In the middle was the Diamond Seat, which was created at the beginning of the Bhadrakalpa together with the world. It was in the center of he Three Thousand Great Chiliocosm and stretched from the surface of the earth down to the Diamond Wheel at the bottom of it. It was made of diamond and its circumference was more than a hundred paces. It was called the Diamond Seat to indicate that it was strong and indestructible but was able to 88

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destroy all other things. If t were not located at this spot, the earth would quake without cease;, and if there were no seat made of diamond, there would be no suitable place for the Buddha to manifest the Diamond Samadhi. In order to subdue Mara and attain enlightenment, he had to stay at this place. If e had stayed elsewhere, the earth would have been overturned. Therefore all one thousand Buddhas of the Bhadrakalpa will come here to achieve Buddhahood. The place for the achievement of Buddhahood was also known as Bodhimanda. When the world tilted and quaked, this place alone remained still.

During the last one or two hundred years, the people, being less blessed, could not see the Diamond Seat when they went to the Bodhi tree. After the nirvana of the Buddha, the kings of various countries set up two images of valokitesvara Bodhisattva, sitting facing the east, to mark the southern and northern limits. It was said by tradition that when these images of he Bodhisattva sank and disappeared, the Buddha Dharma would come to its end. The Bodhisattva on the southern side had then sunken down up to its chest. The Bodhi tree was a pippala tree. When the Buddha was living in the world, it was several hundred feet tall; but as it had been cut down repeatedly by evil kings, it was now about fifty feet high. Because the Buddha had sat under it and achieved Supreme Perfect Enlightenment, it was known as the Bodhi tree. The trunk of the tree was yellowish white in color and the branches and leaves were green and sleek, never withering in the autumn and winter seasons. But on the day of the Tathagata' nirvana, the leaves would all fall suddenly; and after one night new buds would burgeon as before. On this day each year the kings of different countries and their ministers always assembled under the tree to sprinkle and wash it with milk. After having lit lamps and scattered flowers, they collected the withered leaves and went away. Upon his arrival there, the Master worshipped the Bodhi tree and the image of the Buddha attaining enlightenment made by Maitreya Bodhisattva. After having looked at the image with deep sincerity, he prostrated himself efore it and deplored sadly, saying with self-reproach, "I do not know where I was bom in the course 89

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of transmigration at the time when the Buddha attained enlightenment. I could only come here at this time, the end of the Image Period. It makes me think that my karmic hindrances must have been very heavy!" While he was saying so, his eyes brimmed with sorrowful tears. As that was the time when the monks dismissed the summer retreat, several thousand people forgathered from far and near. Those who saw the Master were choked by sobs in sympathy with him. For one yojana around, the place was full of holy sites, and the Master stayed there for eight or nine days to worship them all.

On the tenth day, the Sangha of Nalanda Monastery dispatched four virtuous monks to welcome the Master, and he went with them. After going for about seven yojanas, they reached the manor of he monastery, which was the village in which the Venerable Maudgalyayana was born. Shortly after they had taken their meal at the manor, more than two hundred monks and over a thousand lay supporters, holding banners, canopies, flowers, and incense, came to greet the Master. They praised him all around and ushered him into Nalanda Monastery. Upon his arrival, all the monks assembled. When the Master had met them all, a special seat was prepared for him to sit beside the abbot. Then all the other monks also took their seats. When they had sat down, the Director of uties was asked to strike a bell to make an announcement that the Master was to reside in the monastery with permission to use in common with all the other monks all the religious utensils and implements possessed by the Sangha. Then a group of twenty monks, neither too old nor too young, who were well versed in the scriptures and disciplinary rules, with neat appearance and good deportment, were assigned to bring the Master to see the Right Dharma Store, i.e., the Venerable Sllabhadra. Out of respect for him, the monks did not use his name but called him the Right Dharma Store. So the Master went with the monks to have an audience with the teacher; and upon seeing him, the Master respected him as his personal tutor with uttermost veneration. In accordance with local rites, he crawled on his knees and elbows, kissed the teacher' feet, and prostrated himself o pay homage to 90

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him. When the greetings and compliments were over, the Dharma Store ordered a large number of seats to be prepared and invited the Master and the other monks to sit down. After they had taken their seats, he asked the Master where he had come from. In reply, the Master said, "I came from China with the wish to study the Yogacarabhumi Sastra under the instruction of the teacher." Upon hearing these words, the teacher shed tears and called for his disciple Buddhabhadra (meaning Enlightened Sage), who was the Dharma Store' nephew, over seventy years old, well versed in the scriptures and commentaries and eloquent in discussion. The Dharma Store said to him, "You may tell the monks here how I suffered from illness three years ago."

On hearing this, Buddhabhadra wept and wiped his tears, while relating the event that had happened before, saying, "The upadhyaya (teacher) used to suffer from gout. Each time he had an attack of it, his hands and feet were convulsed as painfully as if they were burned by fire or pricked by a knife. His illness was sometimes better and sometimes worse for more than twenty years. Three years ago the pain was aggravated to such an extent that he became disgusted with his body and wished to put an end to his life by starvation. One night he saw in a dream three celestial beings. One was golden yellow, another one purplish blue, and the third one silvery white in color. All of them had regular features and were dressed in light and brilliant garments. They came and asked the upadhyaya, 'Do you intend to get rid of this body of yours? It is said in the scriptures that the corporeal body is a cause of suffering, but it is not said that one should discard one' body with a feeling of abhorrence. You were once a king in a past life and caused much trouble to the people; so you incurred your present retribution. It befits you to meditate on your past misdeeds and repent with sincerity. Bear the pain with patience, preach the scriptures and commentaries diligently, and then it will disappear by itself. Even if you do away with your body, you can never terminate your suffering.'

"Having heard this admonition, the upadhyaya worshipped the divine beings. The golden one, pointing at the blue one, said 91

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to the upadhyaya, 'Do you recognize him? He is Avalokitesvara Bodhisattva.' He also pointed at the silvery one and said, 'This is Maitreya Bodhisattva.' The upadhyaya immediately worshipped Maitreya Bodhisattva and inquired of im, 'Silabhadra has always wished to be reborn in your respectable palace, but I do not know whether I can realize my wish.' In reply, the Bodhisattva said, 'If you widely spread the Right Dharma, you will be able to be reborn there.' Then the golden figure introduced himself, saying, 'I am Manjusri Bodhisattva. As we saw that you intended to relinquish your body without any beneficial result, we have come to advise you not to do so. You should act according to my words to propagate the Right Dharma and preach the Yogacarabhumi Sastra and other texts to all those who have not yet heard about them. Your body will then gradually regain peace and health, and you need not worry about it. A Chinese monk who takes delight in understanding the Great Dharma will come to study under you. You may wait for his arrival and teach him.' fter having heard these words, the Dharma Store worshipped the Bodhisattvas and promised them, 'I shall act according to your instructions.' When he had said so, the Bodhisattvas vanished. Since then the upadhyaya has been cured of his painful disease." All the monks who had heard about this account remarked with praise that it was an unusual event. Having personally heard this account, the Master could not refrain from feeling both excited and happy. He again worshipped the teacher with gratitude, saying, "If t is just as you have said, I shall study with the utmost effort. May the teacher be compassionate and accept me as his pupil to receive his instructions." The Dharma Store asked again, "How many years have you spent on the way?"

"Three years," was the reply. Since the time coincided with the dream, the teacher, expressing the fraternity of a tutor with a pupil, gave the Master various advice and counsels, to his delight. After the conversation, the Master took his leave. He was lodged on the fourth storey of the house of Buddhabhadra in the courtyard of ing Baladitya. When the seven days' entertainment was over, he was again lodged in the main chamber to the north of 92

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the house of Dharmapala Bodhisattva with an increase in provisions. He was provided daily with one hundred twenty betel leaves, twenty areca nuts, twenty nutmegs, one tael of bomeol incense, and one sheng of mahasali rice. A grain of his rice was bigger than a black bean, and when it was cooked it had a fragrance and delicious taste that no other kind of rice possessed. This kind of nonglutinous rice was produced only in Magadha and was not found elsewhere. As it was supplied only to kings and learned monks of irtue, it was called "rice supplied to great persons." He was also given a monthly supply of three sheng of oil; and as regards butter and milk, he took as much as he needed every day. He had a servant and a Brahman to serve him and was exempted from monastic duties; and when he went out he had an elephant to carry him. Among the ten thousand host and guest monks of Nalanda Monastery, only ten persons, including the Master, enjoyed 237b such provisions. Wherever the Master travelled, he was always treated in such a courteous manner.

Nalanda Monastery means the monastery of Insatiability in Almsgiving. It was said by old tradition that to the south of the monastery there had been a pond in a mango grove in which lived a dragon named Nalanda. As the monastery was built beside the pond, it was named so. It was also said that when the Tathagata was practising the Bodhisattva path in one of is former lives, he was a great king and founded his capital at this place. As he had pity on the poor and the lonely, he often gave alms to them; and in memory of is beneficence the people called the place Insatiability in Almsgiving. This place was originally a garden of the Elder Amra. Five hundred merchants purchased it with ten koti of golden coins and offered it to the Buddha, who preached the Dharma at this place for three months. Most of the merchants attained sainthood.

After the Buddha' nirvana, Sakraditya (meaning Indra Sim), a former king of this country, built this monastery in respectful memory of he Buddha. After the demise of he king, his son, King Buddhagupta (meaning Enlightenment Protection), repeated his great deed and built another monastery to the south. His son, King 93

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Tathagata (meaning Thus Come) also built a monastery to the east. His son, Baladitya (meaning Morning Sun), built another monastery to the northeast. Afterward, when he saw a holy monk coming from China to receive his offerings, he was so pleased that he abdicated and became a monk himself. His son, Vajra ('meaning Diamond), succeeded to the Throne and also built a monastery to the north. Later a king of Central India built another monastery beside it. Thus six kings built as many monasteries one after the other, and an enclosure was made with bricks to merge them all into one monastery with one common entrance.

There were separate courtyards divided into eight departments. Precious terraces ranged like stars in the sky and jade storeyed pavilions spired like lofty peaks. The temples stood high in the mist, and the shrines hovered over the rosy clouds. Breeze and fog rose from the doors and windows, and the sun and moon shone alternately at the eaves of he buildings. Moreover, brooks of clear water meandered through the compounds, with blue lotuses and water lilies growing in them. The flowers of sandalwood trees glowed inside the enclosure, and outside it there was a dense mango grove. All the monks' chambers in the different departments had four storeys. The ridgepoles were carved with little dragons, the beams were painted all the colors of he rainbow, and green beam-supporters contrasted with crimson pillars. The frontal columns and railings had ornamental engravings and hollowedout carvings. The plinths were made of jade, and the tips of the rafters were adorned with drawings. The ridges of the roofs stood high in the sunlight, and the eaves were connected with ropes from which hung colored silk pendants. In India there were thousands of monasteries, but this was the most magnificent and sublime of them all.

Ten thousand monks always lived there, both hosts and guests. They studied Mahayana teachings and the doctrines of he eighteen schools, as well as worldly books such as the Vedas. They also learned about works on logic, grammar, medicine, and divination. Those who could understand twenty scriptures and commentaries amounted to over a thousand persons. More than five hundred 94

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237c persons had mastered thirty works, while ten persons, including the Master, were experts on fifty works. The Venerable Silabhadra was the only person who had thoroughly mastered all the texts; and being a scholar of advanced age and unusual virtue, he was a great teacher of all the monks. Lectures were given at more than a hundred places in the monastery every day, and the students studied diligently without wasting a single moment. As all the monks who lived there were men of irtue, the atmosphere in the monastery was naturally solemn and dignified. For more than seven hundred years since its establishment, none of the monks had committed any offence. Out of respect for them, the king gave more than a hundred villages for their sustenance. Each village had two hundred families, who daily provided several hundred shi of polished nonglutinous rice, butter, and milk. Thus the students could enjoy sufficient supplies of the four requisites without the trouble of oing to beg for them. It was because of his effort of their supporters that the scholars could gain achievements in learning.

Having been properly lodged in Nalanda Monastery, the Master repaired to the city of Rajagrha to see and worship the holy sites. The old city of Rajagrha, [then] called the city of Kusagrapura (meaning the Palace City of Pointed Cogon Grass), was located at the center of agadha; and most of he ancient kings lived in it. As the place produced good fragrant cogon grass, it was named after it. It was surrounded on all sides by high and precipitous hills with a footpath leading to the west and a main gate in the north. It was long from east to west and narrow from south to north, its circumference being more than one hundred fifty li. Within it was a smaller city, the foundations of which were more than thirty li in circumference. Sandalwood trees throve in groves everywhere, with calyxes sprouting and flowers blooming in all four seasons without intermission, and the leaves were golden in color. To the north, outside the palace city, there was a stupa built at the place where Devadatta and Ajatasatru released an intoxicated elephant named Dhanapala in an attempt to injure the Buddha. To the northeast of his place was another stupa marking the spot 95

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where Sariputra attained sainthood after hearing the Dharma from the bhiksu Asvajit. Not far away to the north there was a large and deep pitfall, which was the place where Srigupta (meaning Superior Secret), being instigated by the evil advice of some heretics, attempted to harm the Buddha with a fire pit and poisoned rice. To the northeast of he big pitfall a stupa was built at a bend of the hill-city, which was the place where Jivaka (formerly inaccurately known as Qipo), the great physician, constructed a preaching hall for the Buddha. Beside the stupa the old residence of Jivaka was still there.

Travelling northeast from the palace city for fourteen or fifteen li, the Master reached Grdhrakuta Mountain (meaning ulture Peak or Vulture Terrace, formerly inaccurately known as Qidujueshan). This mountain was connected with the range of mountains in the north and stood out specially high in the shape of a vulture or a tall terrace; hence the name. There were streams of clear water with rocks of trange shapes, and the trees in the wood were dense and luxuriant. When the Tathagata was living in the world, he spent most of his time on this mountain, preaching on the Saddharmapundarika Sutra, the Mahaprajnaparamita Sutra, and a large number of other sutras.

Going from the northern gate of the hill city for about one li, he reached the Karanda Bamboo Grove, where there was still a brick chamber in which the Tathagata had lived many times in the old days and laid down the disciplinary rules. The owner of the grove was named Karanda, and he had formerly offered it to some heretics. But when he saw the Buddha and heard the profound Dharma, he regretted that he did not offer it to the Tathagata. When the Goddess of Earth came to know his mind, she worked disastrous and uncanny phenomena to frighten the heretics in order to drive them out of the grove. Then the goddess told the owner, "Elder, if you wish to offer your grove to the Buddha, you may quickly go there now." The heretics moved out indignantly, while the Elder was happy. After having constructed a vihara in the grove, he went personally to invite the Buddha, who accepted his invitation.

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To the east of he Bamboo Grove, there was another stupa built by King Ajatasatru (meaning Enemy before Birth, formerly known incorrectly as Asheshi).After the nirvana of he Tathagata, various kings shared his relic bones. King Ajatasatru obtained his portion, which he brought back home, and built this stupa for its enshrinement. When King Asoka desired to construct many stupas at different places, he opened this stupa and took out the relics, leaving only a small portion in it, which now often emitted a light. At a distance of five or six li to the southwest of the Bamboo Grove there was another bamboo wood by the side of a hill, in which was a large rock chamber. This was the place where the Venerable Mahakasyapa and 999 great arhats assembled to collect the Tripitaka after the nirvana of the Tathagata. At the time of the assemblage, innumerable holy monks gathered together; and Kasyapa said to them, "Those among the assembly who know themselves to possess the three knowledges and the six supernatural powers, and who comprehend the whole Dharma Pitaka of the Tathagata without error and misunderstanding, may stay here, while the rest may go anywhere they please." Thus 999 persons were selected.

As Ananda was still at the stage of learning, Kasyapa said to him, "As you are not completely free from passions, you should not defile this pure assembly." Being ashamed of himself, Ananda went away. After practising the Way earnestly for one night, he cut off he bondage of he Three Worlds and attained Arhatship. Then he came back and knocked at the door. Kasyapa asked him, "Have you cut off ondage completely?"

"Yes," was the reply.

Kasyapa said again, "If you have completely cut off bondage, you need not trouble me to open the door for you; you should be able to enter at will."

And so Ananda entered the chamber through a crack in the door and worshipped at the monks' feet. Kasyapa, holding his hands, said to him, "It was because I wished you to clear away all your passions and realize sainthood that I compelled you to go out. You should understand this and bear no grudge against me." 97

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Ananda said, "If bear a grudge against anybody, how can I be said to have completely cut off ondage?" fter saying so, he worshipped Kasyapa and took his seat. This occurred on the fifteenth day of the month at the beginning of the summer retreat. Kasyapa said to Ananda, "The Tathagata used to praise you among the monks, saying that you were the most learned disciple and grasped all of the Dharma. Now you may ascend the pulpit and recite the Sutra Pitaka, namely, all the scriptures, for the assembly of monks." At this order, Ananda rose to his feet. After worshipping toward the hill where the Buddha had entered nirvana, he ascended the pulpit and recited the scriptures, while the monks recorded what he was reciting. After the recital of the scriptures, Upali was told to recite the Vinaya Pitaka, namely, all the disciplinary rules. When this recital was over, Kasyapa himself ecited the Abhidharma Pitaka, namely, all the commentaries and expositions of the scriptures. During the three months of summer retreat, the Tnpitaka was collected and inscribed on palm leaves for widespread circulation. The holy monks said among 238b themselves, "Our collection of the Tripitaka is an act to repay the kindness of the Buddha; and it is due to his spiritual power that we have listened to it today." As Mahakasyapa was the Elder of the assembly of monks, they were named the school of Elders.

At a distance of wenty li west of his place, there was a stupa built by King Asoka at the place where the Mahasamghika school had held their assembly. Several thousand persons, including monks who were still in the stages of learning and arhats who had nothing more to learn, gathered together at this place when they were not permitted to take part in the congregation held by Mahakasyapa. They said among themselves, "When the Tathagata was alive, we all studied under one teacher. Now that the Worldhonored One has passed away, they dismiss us. But can we not also collect the Dharma Pitaka to requite the Buddha for is kindness?" Thus they also collected the Sutra Pitaka, the Vinaya Pitaka, the Abhidharma Pitaka, the Miscellaneous Pitaka, and the Dharani Pitaka, for a total number of ive collections. As both ordinary and 98

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holy monks took part in this assembly, it was known as the Mahasamghika school.

Going further northeast for three or four li, the Master reached the city of Rajagrha (meaning King' House). The outer wall of the city had broken down; but the inner wall, more than twenty li in circumference, still remained high, with a gate on each side. Formerly, when King Bimbisara was living in his palace at Kusagrapura, it was densely populated, and the houses of the inhabitants were built closely together. As they suffered frequently from fire disasters, a strict law was enforced that whoever carelessly caused a fire should be sent to live in the Cold Forest, which was a dire place where the people of that country disposed of corpses. Shortly afterward a fire broke out in the palace. The king said, "I am the king of the people. If I violate the law or do not observe it, I will be in no position to punish my subjects." Ordering the Crown Prince to stay behind, the king moved to live in the Cold Forest. Upon hearing that King Bimbisara was living in the wilds, the king of aisali intended to dispatch is troops to attack him. Scouts got news of t and reported to King Bimbisara, who then built a city at the place. As it had been the abode of he king, it was named the City of the King' House; and this was the New City. Afterward, when King Ajatasatru succeeded to the Throne, he made it the capital until King Asoka shifted the capital to Pataliputra; the city was then given to the Brahmans. Now there were no other inhabitants in the city except more than a thousand families of rahmans. In the southwest comer of the palace city there was a stupa, built at the site of he old residence of he Elder Jyotiska (meaning Luminary, formerly inaccurately known as Shutiqie). Beside it was the place where Rahula (the Buddha' son) was converted. To the northwest of Nalanda Monastery, there was a large temple more than three hundred feet high, built by King Baladitya. It was magnificent and very beautiful; and the Buddha' image in it looked the same as the one at the Bodhi tree. To the northeast of the temple was a stupa built at a place where the Tathagata had once preached the Dharma for seven days. Further to the northwest were places where the four past Buddhas had sat. To the 99

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238c south was the bronze temple built by King Siladitya, but the construction was unfinished. Otherwise it would have been more than a hundred feet in height, according to a careful study of its design. More than two hundred paces to the east of the city was a bronze standing image of he Buddha, more than eighty feet high, which could be housed only in a multilayer pavilion six storeys tall, built by King Purnavarman in olden times. A few li toward the east was a stupa, built at the place where King Bimbisara, together with hundreds and thousands of is people, welcomed and greeted the Buddha when he came here on his way to Rajagrha after he had just achieved the Way.

Again travelling eastward for more than thirty li, the Master reached Indrasailaguha Mountain. In front of the monastery on the east peak of the mountain, there was a stupa named Hamsa (meaning Wild Goose). Formerly, in accordance with the gradual teaching of he Hinayana school, the three kinds of ure meat were eaten in this monastery. Once it was in short supply and unobtainable. When the supervisor was at a loss what to do, he saw a flock of wild geese flying in the air. He looked up and said jokingly, "Today the monks are running short of food. The Mahasattva (great being) should know that this is the right time to make a sacrifice!" When he had just said so, the leading goose in the flight flew back, deplumed itself high in the clouds, and dropped to the ground. On seeing this the monk was both ashamed and frightened; and he told the incident to all the other monks, who were astonished upon hearing it and sighed with sorrow. All of them shed tears of egret over the matter. They said among themselves, "This is a Bodhisattva. Who are we to venture to eat his flesh? The Tathagata taught us to prevent evils in a gradual way. But we grasped what he taught us at the inceptive stage as his ultimate teaching. It is because we stick to ignorance without trying to correct it that we have caused this disaster. From now onward we should follow the Mahayana teaching and never eat the three kinds of pure meat again."

Thereupon they built a stupa for the burial of he dead goose, with an inscription relating its good intentions, so that its good 100

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name might be transmitted to posterity for ever. That was why this stupa was constructed.

All these holy sites the Master visited and worshipped all around.

It was not until returning o Nalanda Monastery that the Master asked the Dharma teacher Sllabhadra to expound the Yogacarabhumi Sastra. Several thousand men attended the lectures together with him. After a moment when the subject of he work had just been explained, a Brahman was heard wailing and also laughing and talking outside the monastery. Being asked why, he said in reply, "I am from eastern India. Once I made a vow before the image of valokitesvara Bodhisattva at Potalaka Mountain that I would become a king. The Bodhisattva appeared in person before me and reproached me, saying, 'Do not make such a ow! Later, on a certain day of such and such a month in the year so and so, the Dharma teacher Sllabhadra of Nalanda Monastery will expound the Yogacarabhumi Sastra for a Chinese monk. You should go to attend the lectures. As you will be able to see the Buddha after hearing the Dharma, what is the use of becoming a king?' Now I see that a Chinese monk has come and the teacher is preaching for him just as I was told before. That is why I feel both excited and exhilarated." Thus the Dharma teacher Sllabhadra allowed him to stay and attend the lectures. After fifteen months, when the lectures were concluded, someone was dispatched to send the Brahman to see Ring Siladitya, who bestowed on him a fief of hree villages. In this monastery the Master listened to the exposition of he Yogacarabhumi Sastra three times; to that of the Nyayanusara Sastra, the Prakaranaryavaca Sastra, andthe bhidharmasamu-239a day Prakarana, one time each; to that of the Hetuvidya Sastra, the Sabdavidya Sastra, the Samuccayapramana Sastra, etc., two times each; as well as to that of the Madhyamika Sastra and the Sata Sastra three times each. As regards the Abhidharmakosa Sastra, the Vibhasa Sastra, the Jnanaprasthanasatpadabhidharma, etc., which he had already studied in Kasmira and other countries, he merely read through them and clarified some dubious points he had found in them.

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He also studied at the same time some Brahmanic books. The Indian Sanskrit book that he studied was entitled Analytical Exposition of Grammar, of which the origin and author were unknown. At the beginning of each kalpa, Brahma transmitted it to the heavenly beings; and as it was transmitted by Brahma, it was called the Brahmanic Book. Being a very voluminous work, it consisted of one million stanzas; and it was the work formerly translated as the Pijialuolun. But it was mispronounced, and the correct name is Vyakarana, meaning Analytical Exposition of Grammar. It was so called because it gives a full grammatical analysis of ords, by which all dharmas are explained. Formerly, at the beginning of he Kalpa of ormation, Brahma first taught it in one million stanzas. Later, at the beginning of he Kalpa of Existence, Indra abridged it to a hundred thousand stanzas. Still later the Rsi Panini, a Brahman of he city of alatura in the country of Gandhara of northern India, again condensed it to eight thousand stanzas, and this was the version prevalent in India then. Recently a Brahman of outhern India again shortened it to twenty-five hundred stanzas for the king of South India; but this version, though very popular in frontier and uncultivated countries, was never studied by the erudite scholars of India. All these were fundamental texts dealing with the sounds and words of he Western Region. An auxiliary work that was lucid and helpful was the Concise Analytical Exposition of Grammar in a thousand stanzas. There was another book in three hundred stanzas dealing with the vowels. Of the two books that dealt with the consonants, one was named the Manthaka, in three thousand stanzas, and one was named the Unadi, in twenty-five hundred stanzas. They differentiated vowels and consonants. The Astadhatu Sastra, in eight hundred stanzas, briefly dealt with the combining of owels and consonants.

In all these grammatical works the active and passive voices are treated with clarity. There are two paradigms. One is the paradigm of the tinanta, with eighteen verbal inflections; and the second is the paradigm of the subanta, with twenty-four nominal inflections. The tinanta paradigm is used for writing elegant and 102

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graceful compositions, but seldom for ordinary writings; while the twenty-four inflections are used for all styles of riting. The eighteen inflections of he tinanta paradigm comprise two groups, namely theparasmai and the atmane. Each group has nine inflections, constituting a total of eighteen. Of he first nine inflections, three are for the subject of statement, three are for transitive verbs, and three are for intransitive verbs. The three terminations of each of the three groups indicate the three numbers: the singular, the dual, and the plural. Thus it is said that each of the three groups has three terminations. Both voices,parasmai and atmane, are inflected similarly but they differ in that each of hem has nine separate terminations.

In the parasmai voice, we may make a statement in either the positive or the negative manner. Take the root bhu for example. We may say in three numbers: bhavati (one thing exists), bhavatas (two things exist), and bhavanti (many things exist). In the second person we may say it in three ways: bhavasi (thou dost exist), bhavathas (you two exist), and bhavatha (you all exist). In the first person we may also say it in three ways: bhavami (I exist), bhavavas (we two exist), and bhavamas (we all exist). For the nine verb forms of the atmane voice, we just add the suffix vyati to the above nine terminations; otherwise they are the same as the above endings. Those who were proficient in these rules could write excellent compositions without ambiguity and express themselves in an extremely elegant style. The twenty-four noun forms of he subanta voice are made up of eight principal cases, each of hich has three numbers, namely, the singular, the dual, and the plural. Thus there are altogether twenty-four forms. And each of the twenty-four forms has three genders, namely, the masculine, the feminine, and the neuter. The eight cases are as follows: the first is the nominative, which indicates the subject; the second is the accusative, which indicates what is acted upon; the third is the instrumental, which denotes the doer and the instrument by which something is done; the fourth is the dative, which indicates for whom a thing is done; the fifth is the ablative, which denotes the cause of a thing; the 103

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sixth is the genitive, which shows to whom a thing belongs; the seventh is the locative, which shows the location in which a thing is done; and the eighth is the vocative, which implies addressing or calling a thing.

Now let us take the word for "man" of the masculine gender and go through the declension of the three numbers of the eight cases. The Indian word for "man" being purusa, we have: 1. purusas, purusau, purusas for the nominative case 2. purusam, purusau, purusau for the accusative case 3. purusena, purusabhyam, purusavya [sic] or purusais for the instrumental case

4. purusaya, purusabhyam, purusebhyas for the dative case 5. purusat, purusabhyam, purusebhyas for the ablative case 6. purusasya, purusabhyam [sic], purusanam for the genitive case

7. puruse, purusayos, purusesu for the locative case 8. hi [sic] purusa, hi purusau, hi purusas for the vocative case.

From these few examples, the other declensions may be understood. It would be difficult to make a full statement of he endings of all the words. The Master was thoroughly versed in this language and could talk with the people of hat country in a scholarly manner with great elegance. Thus he made profound studies of he teachings of various schools and studied Sanskrit books for five years.

239c From here the Master continued his journey to the country of Iranaparvata. On the way he reached Kapotaka Monastery. Two or three li to the south of this monastery, there was an isolated hill, the peaks of which were lofty and precipitous with gloomy and desolate woods. The water in the streams and ponds was clean and lucid; and the bright flowers were sweet and fragrant. Since it was a place of beautiful scenery, there were quite a number of emples 104

Ayodhya to Iranaparvata

with many kinds of wonderful and miraculous manifestations. In the central temple there was an image of Avalokitesvara Bodhisattva carved in sandalwood, which possessed spiritual power and was specially honored by the people. There were always tens of people fasting for seven days or a fortnight and praying for the fulfillment, of their wishes. Those who were most pious in their minds might behold the Bodhisattva emerging from the sandalwood image as a stately figure with a majestic light shining brightly, to comfort them and grant them their wishes. Such a spiritual vision had been witnessed time and again by the people, and thus more and more devotees turned to him in adoration. Fearing that the visitors might defile the holy image, the temple-keepers had made wooden railings around the statue at a distance of about seven paces from it. Those who came to worship the image did so outside the railings and were not allowed to go near it. The incense and flowers that they offered were flung to the image from a distance. When the flowers rested on the hands or bung upon the arms of he Bodhisattva' statue, it was considered a good omen to augur that one' wishes could be fulfilled. With the desire to say prayers, the Master purchased different kinds of lowers and strung them into garlands, which he brought to the image. After having paid homage and said praises with a sincere mind to the Bodhisattva, he knelt before the image and made three wishes, saying, "First, may the flowers fall on your hands if I can return home safely without any trouble after I have completed my studies here. Second, may a garland hang upon your arm if I can be reborn as I wish in the Tusita Palace, to serve Maitreya Bodhisattva through the merit and wisdom that I have cultivated. Thirdly, as it is expounded in the holy teachings that some sentient beings possess no Buddha nature, I am in doubt as to whether I possess it or not. May a garland hang on your neck if I am endowed with the Buddha nature and can become a Buddha through spiritual cultivation."

After saying so, he scattered the flowers from a distance. All of them fell in the places he had prayed for. Since he was satisfied about his wishes, his happiness knew no bounds. On seeing this 105