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

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240a event, the other worshippers and the temple-keepers snapped their fingers and kissed his feet in delight, saying that it was an unprecedented thing. They wished that when the Master became a Buddha in the future, he would remember this occurrence on that day and save them first.

From here the Master proceeded gradually and reached the country of Iranaparvata. There were ten monasteries with more than four thousand monks, most of whom studied the Hinayana teachings of he Sarvastivada school. Recently the king of a neighboring kingdom had deposed the monarch of this country, presented the capital city to the monks, and also constructed two monasteries there with a thousand monks living in each of them. There were two teachers of great virtue, both of whom were well versed in the teachings of he Sarvastivada school. One was named Tathagatagupta (meaning the Secret of the Tathagata) and the other Ksantisimha (meaning Forbearance Lion). The Master stayed there for one year to study the Vibhasa Sastra, the Nyayanusara Sastra, and other texts with them.

To the south of the capital city there was a stupa built at a place where the Buddha had formerly preached the Dharma to heavenly and human beings for three months. Beside it were traces left by the four past Buddhas. The country bordered on the Ganges in the west. In the south it reached the Small Isolated Hill, where the Buddha had formerly spent three months during the summer retreat and subdued the yaksa Vakula. On a big rock below the peak at the southeast of the hill, there was a trace of where the Buddha had sat. It was more than one inch deep in the rock, five feet two inches long, and four feet one inch wide. There was also a trace where the Buddha had placed his kundika (a bathing pot, formerly incorrectly transliterated unchi). It was over one inch thick, with decorative designs of eight-petalled flowers. On the south border of he country there was a desolate forest in which were many elephants, strong and enormous in size. 106

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Beginning with the Country of Camp

and Ending with the Invitation of the

King of Kamarupa

Going eastward from here along the southern bank of the Ganges for more than three hundred li, the Master reached the country of Campa (in the domain of Central India). There were ten monasteries with more than two hundred monks who studied the Hinayana teachings. The city wall, several tens of feet high, was built with bricks. Its foundation and moat were deep and wide, rendering the city very sublime and impregnable. Formerly, at the beginning of he kalpa, all the people lived in caves. Afterward a celestial maiden came down to the human world, and while she was bathing in the Ganges, the water spirit touched her body. Thus she gave birth to four sons who divided and ruled over Jambudvipa as kings. They demarcated the boundaries and built villages and towns, and this place was the capital of one of er sons.

Several tens of yojanas away from the southern boundary of this country there was a big mountain with a forest of dense and exuberant trees, stretching for more than two hundred li, in which there were numerous wild elephants, several hundred in a herd. That was why the two countries of Iranaparvata and Campa had the largest number of elephant troops. Elephant catchers were often ordered to catch and tame elephants in this forest for the purposes of riding and replenishing the need of the state. It was also infested with jackals, rhinoceros, and black leopards; nobody dared to travel in it.

It was said by tradition that before the Buddha was bom, once a cowherd who was tending several hundred cows drove the cattle into this forest. One of he cows went away from the herd by itself 107

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and repeatedly disappeared to an unknown place. In the evenings when the cattle were to go back, it returned to the herd with a brilliant and pleasant luster, and lowed in such an unusual manner that all the other cows feared it and none dared to be in front of it. This happened for many days. Feeling strange about it, the cowherd secretly watched the cow. In a moment the cow went away as usual, and he followed it to see what would happen. When he saw that the cow entered an aperture in the rocks, he also followed it in. After walking for four or five li, he suddenly came to a bright place with trees and beautiful flowers and many strange blossoms and fruits, so replendent to the eye that they were not found in the ordinary world. He saw that the cow grazed at a place where the color of the grass and its fragrance and gloss were also not to be seen in the human world. The man saw that the fruits were golden in color, sweet, and big in size. He plucked one, but dared not eat it, though he longed to taste it. After a while the cow came out and the cowherd followed it to return. But when he reached the aperture in the rocks and had not yet come out of it, an evil demon snatched the fruit away, not allowing him to take it out. The cowherd inquired of a great physician about this matter and told him the shape of he fruit. The physician said that he must not be so careless as to eat it but should try to bring one out. The next day he again entered the place with the cow and picked one fruit, which he kept in his bosom with the intention of bringing it back. When the demon again tried to snatch it away, the man hid the fruit inside his mouth; but the demon gripped his throat, so he swallowed the fruit. Once it was in his stomach, his body swelled to such a big size that he could not get out of the aperture, though his head stuck out of t; thus he could not return home. When the people of his family came in search of him, they were surprised to see that he had been deformed. Being still able to speak, he told them what had happened. The people of is family went back and employed many strong men, trying to pull him out of he aperture, but they failed to move him.

When the king heard about this matter, he came to see it for himself. Fearing that it might cause future trouble, he ordered men 108

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to dig him out but they also failed to move him. In the long run that man was gradually lapidified but still retained the shape of man. Afterward another king, knowing that this was the transformation by a fruit of mmortality, said to his attending minister, "Since that man was transformed by the effect of he drug, his body itself ust have become that drug too. Although it looks like a rock, the body has eventually become a divine object. Send a man to cut a few pieces of it with a hammer and a chisel and bring them to me." Under the orders of the king, the minister went to the place with a workman, who chopped with maximum effort at the rock for fully ten days but could not get a single piece of the stone. The rocky figure was still there in existence.

Travelling eastward from here for more than four hundred li, the Master reached the country of Kajunghira (in the domain of Central India) to seek and worship holy sites. There were six or seven monasteries with more than three hundred monks. From here he crossed the Ganges to the east, and after going for more than six hundred li he reached the country of undravardhana (in the domain of outhern India) to seek and worship holy sites. There were more than twenty monasteries with over three thousand monks who studied both Mahayana and Hinayana teachings. More than twenty li to the west of he city was Vasibha Monastery, with lofty and magnificent terraces and pavilions, in which lived seven hundred monks. Beside it was a stupa built by King Asoka at a place where the Buddha had once preached the Dharma for three months. It often issued a brilliant light. There were also traces left by the four past Buddhas when they walked up and down. Standing nearby was a temple enshrining an image of Avalokitesvara Bodhisattva that answered without fail all prayers of those who pleaded earnestly.

From here travelling southeast for more than nine hundred li, the Master reached the country of Karnasuvarna (in the domain of astern India). There were more than ten monasteries with over three hundred monks who studied the teaching of the Hinayana Sammitlya school. In three other monasteries milk and yoghurt were not eaten; this was a tradition handed down by Devadatta. 109

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24ia Beside the big city was Raktamrttika (meaning Red Clay) Monastery, built by the king of his country when a sramana of southern India visited this country at the time when Buddhism was not known here and subdued a heretic who wore a metal sheet over his stomach by refuting his erroneous views. Beside it was a stupa built by King Asoka at a place where the Buddha had once preached the Dharma for seven days.

Going out from here to the southeast, the Master reached the country of Samatata (in the domain of eastern India), which bordered on the great sea. Its climate was temperate and pleasant. There were more than thirty monasteries with over two thousand monks who studied the doctrines of the Sthavira school. The heretical followers who worshipped in deva temples were also numerous. Not far from the city was a stupa built by King Asoka at a place where the Buddha had once preached the Dharma for men and heavenly beings for seven days. Not far from here was another monastery in which there was a Buddha image made of blue jade. It was eight feet tall with a fine and dignified appearance. It often had a natural fragrance, the aroma of which pervaded the whole courtyard; and its multicolored light always lit up the sky. All those who witnessed the sight or heard about it would deeply cherish the mind of he Way.

In the valley to the northeast by the seaside was the country of Sriksetra. Further to the southeast by the gulf as the country of Kamalarika. Further east was the country of Dvarapati. Still further east was the country of sanapura. Again further east was the country of Mahacampa (meaning the City of Forest). And further to the west was the country of amanadvipa. All these six countries were located far beyond high mountains and deep seas. Though the Master did not go into these lands, he was able to obtain information about their customs and habits. Going westward from the country of Samatata for more than nine hundred li, the Master reached the country of amralipti (in the domain of eastern India), which was located near a bay of the sea. There were more than ten monasteries with over a thousand monks. Beside the city was a stupa more than two hundred feet 110

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high, built by King Asoka. Close to it were traces left by the four past Buddhas when they walked up and down.

At that time the Master heard that in the sea there was the country of Simhala (meaning Held by Lions) and that there were people there well versed in the Tripitaka of he Sthavira school and people knowing the Yogacarabhumi Sastra well. Going by sea one had to sail for seven hundred yojanas to reach there. Before he started the voyage, he met a monk from southern India, who advised him, "You need not take the sea route to go to the Kingdom of Lions, as the problems of adverse wind, yaksas, and tempests often occur in the sea. You may go from the southeast cape of southern India and reach that country after a voyage of nly three days. Although you will have to climb mountains and cross rivers, it will be safer for you; and by the way you may visit the holy sites in Udra and other countries."

The Master then proceeded southwest to the country of Udra (in the domain of eastern India). There were more than a hundred monasteries with over ten thousand monks who studied the Dharma of Mahayana teachings. There were also heretics who worshipped in deva temples, and the wrong and right believers lived together. More than ten stupas, all built by King Asoka, often manifested miraculous signs. By the great sea in the southeast of he country was the city of Caritra (meaning Start Going), a port where seagoing merchants and travellers from distant lands came and went away or took rest. The distance to the country of Simhala in the south was more than twenty thousand li. On a calm and cloudless night, one might see at a distance the gleam of he gems and pearls on the stupa of he Buddha' tooth relic in that country, shining as brightly as stars in the sky.

Going southwest from here through a big forest for over twelve hundred li, the Master reached the country of Korigoda (in the domain of eastern India).

Going further southwest from here through a big desolate forest for fourteen hundred or fifteen hundred li, he reached the country of Kalinga (in the domain of southern India). There were more than ten monasteries with over five hundred monks who 111

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studied the Dharma of the Sthavira school. Formerly this country was very densely populated. But once the people offended a rsi (hermit) possessing the five supernatural powers, who, out of anger and resentment, killed all the people, old and young, by malignant incantation. Afterward, people from other places gradually migrated to this country; but it was still not fully inhabited.

Going northwest from here for more than eighteen hundred li, the Master reached the country of South Kosala (in the domain of Central India). The king, who was a ksatriya by caste, esteemed Buddhism with deference and loved the arts and learning. There were a hundred monasteries with ten thousand monks. Heretics who worshipped in deva temples were also numerous and of arying types. Not far to the south of the city there was an old monastery, beside which was a stupa built by King Asoka. Formerly the Tathagata once subdued heretics at this place with his supernatural powers, and later Nagarjuna Bodhisattva stayed in this monastery. By that time the king was named Satavaha (meaning Correct-guiding). He venerated Nagarjuna and provided him with rich sustenance.

At that time, Deva Bodhisattva came from the country of Simhala and sought to hold a debate with Nagarjuna. He approached the door and asked for admittance, and the doorkeeper announced the guest. Having already heard about the name of the visitor, Nagarjuna filled a bowl with water and asked a disciple to show it to the guest. On seeing the water, Deva silently dropped a needle into it; and the disciple brought the bowl back to his teacher. Nagarjuna was greatly delighted to see it, and he said, "The bowl filled with water signifies the fullness of my virtue. He indicated by dropping the needle into the bowl that he could fathom the depth of y learning. Such is the person with hom I could discuss the mysterious Way and to whom I may transmit the Lamp of Learning!" Then he asked the guest to be ushered in. When they had taken their seats, they talked and had a discussion with each other to their mutual delight, as happy as fish put into water. Nagarjuna said, "As I am getting old and feeble, it will depend upon 112

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you to make the Sun of isdom shine brightly!" Deva stood up and worshipped at Nagaijuna' feet, saying, "Stupid as I am, I venture to say that I shall follow your kind instructions." In that country there was a Brahman who was well versed in Hetuvidya; and the Master stayed there for more than a month to study the Samuccayapramana Sastra with him.

Going southeast from a big forest in the south of this country for more than nine hundred li, the Master reached the country of Andhra (in the domain of southern India). Beside the city there was a large monastery, constructed magnificently with a beautiful and solemn appearance. In front of it was a stone stupa several hundred feet high built by the Arhat Acara (meaning Behavior). More than twenty li to the southwest of the arhat' monastery was an isolated hill on which was a stone stupa. This was the place where Dignaga (meaning Giving) Bodhisattva composed the Hetuvidya Sastra.

Going southward from here for more than a thousand li, the Master reached the country of hanakataka (in the domain of southern India). On a hill to the east of the city was Purvasaila (Eastern Hill) Monastery; and on a hill to the west of he city was Avarasaila (Western Hill) Monastery, built by a former king of his country for the Buddha. The construction of hese monasteries had all the specifications and structural styles of great mansions, and possessed all the elegance and beauties of woods and springs. Deities protected these monasteries, and saints and sages lived in them. Within a thousand years after the Buddha' nirvana, there a thousand ordinary monks often came to spend the summer retreat together in these monasteries. After the conclusion of the retreat, they all attained Arhatship and went away by flying through the air. After the lapse of a thousand years, both saintly and ordinary monks lived together in them; but during the last one hundred years or so the deities of he hills changed their temperament and molested and disturbed wayfarers. Thus the people were fearful of them and none dared go there. So the monasteries were now left empty and desolate, having become deserted; no monks lived in them.

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Not far to the south of he city there was a big rocky hill, which was the place where the Sastrin Bhavaviveka (meaning Clear Distinction) went into the Asura' palace to wait for Maitreya Bodhisattva to become a Buddha so as to solve his doubts. In this country the Master met two monks. One was named Subhuti and the other Surya. Both of them were conversant with the Tripitaka of the Mahasamghika school. He stayed there for several months to study the Mulabhidharma Sastra and other treatises with them, and they also learned various Mahayana sastras from him. Then they travelled together to visit and worship the holy sites.

Going westward from here for more than a thousand li, the Master reached the country of Colya (in the domain of southern India). To the southeast of he city there was a stupa built by King Asoka at a place where the Buddha had formerly displayed great supernatural powers to subdue heretics and preached the Dharma for the salvation of men and heavenly beings. To the west of the city was an old monastery, which was the place where Deva Bodhisattva had a discussion with the Arhat Uttara (meaning Upper) of this monastery. After the seventh round of disputation, the arhat was unable to say anything in retort. So he secretly went by supernatural power to the Tusita Palace to ask for advice from Maitreya Bodhisattva, who gave him a solution and told him, "That Deva has long been cultivating his merits, and he will achieve the perfect enlightenment of Buddhahood in the Bhadrakalpa. You must not underestimate him." After coming back, the arhat solved the question that had been put to him. Deva said, "This is the theory of aitreya Bodhisattva, and the solution was not found through your own wisdom." Being convinced and feeling ashamed, the arhat stood up and worshipped Deva with an apology.

From here going south through a big forest for fifteen or sixteen hundred li, the Master reached the country Dravida (in the domain of southern India). The capital of this country was Kancipura, which was the birthplace of Dharmapala (meaning Dharma-Protector) Bodhisattva. The Bodhisattva was the son of a 114

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minister of his country and was a brilliant and intelligent person since his youth. When he had come of age, the king, admiring his talents, wished to marry the princess to him. But as the Bodhisattva had been practising celibacy for a long time, he had no mind for carnal desire. Being greatly annoyed with worry on the night of his wedding, he prayed for protection before an image of the Buddha, wishing to free himself from the trouble. Moved by his sincerity, a great king of the deities carried him out and sent him into the Buddha hall of a monastery on a hill several hundred li away from the capital. When the monks came and saw him, they took him to be a thief. Then the Bodhisattva gave them an account of his troublesome situation. Those who heard about it were amazed and sympathetic and respected him for his high aim. So he renounced his home and became a monk. Afterward he devoted himself o the study of he Right Dharma and was able to understand the theories of various schools. Thus he became a skilled writer. He composed the SabcLavidyasamyukta Sastra in twenty-five thousand stanzas and also wrote several tens of ooks in exposition of the Satasastravaipulya, the Vijuaptimatratasiddhi Sastra, and the Hetuvidya Sastra, all of hich were popular works that were widely read. As regards his rich virtues and high talents, they are related in a separate biography.

The city of Kanclpura was a seaport of southern India; from there one could reach the country of Simhala after three days' voyage. Before the Master started the voyage, the king of that country died, and the country suffered from famine and disturbance. The learned monks named Bodhimeghesvara (meaning Lord of the Cloud of Enlightenment) and Abhayadamstra (meaning Fearless Tooth), together with more than three hundred other monks, fled to India and arrived at Kanclpura. Having met the monks, the Master asked them, "As I have heard that the learned monks of your country are conversant with the Tripitaka of the Sthavira school and well versed in the Yogdcarabhumi Sastra, I am desirous of going there to pursue my studies. Why have you teachers come to this place?" They said in reply, "Our king has passed away and the people are suffering from famine, so we have 115

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nobody to depend upon. We have heard that Jambudvipa is a rich and happy land of peace and security, being the birthplace of the Buddha and having many holy sites. That is why we have come here. As regards those who know the Dharma, none could surpass us in our country. If Your Reverence has any doubtful points, you may inquire of us just as you please." The Master then quoted some important passages of the Yogacarabhumi Sastra to seek their elucidation, but they could not exceed the scope of he explanation given by Silabhadra.

The Master heard that at a distance of more than three thousand li from the boundary of this country was the country of Malakuta (in the domain of southern India). It was located by the seaside and was extremely rich in unusual precious things. To the east of he city was a stupa built by King Asoka at the place where the Buddha once preached the Dharma and displayed great supernatural powers for the salvation of numerous people. By the seaside in the south of the country, there was Malaya Mountain with its precipitous peaks and deep valleys, in which there were white sandal trees and serpent sandal trees. The latter resembled the former, but their wood was cool by nature, and so serpents mostly attached to them until the winter when they went into hibernation. By their presence the serpent sandals were differentiated from the white sandals. There were also fragrant karpura trees, of which the trunk was like a pine, but the leaves were different, and the flowers and fruits were also not the same. When the wood was sappy, it had no fragrance; but after it had been cut down and dried, a scented substance like mica with the color of ice and snow was produced from the grain of he wood. This is what we call camphor. The Master also heard that by the side of the sea in the northeast there was a city from which, by travelling southeast for more than three thousand li, one could reach the country of imhala (meaning Held by Lions, not in the domain of India). The circumference of this country was more than seven thousand li, and its capital city was over forty li in circumference. It was thickly inhabited and had plenty of cereal products. The people were dark-complected and of mean stature with an impetuous and 116

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irascible temperament. Such was the general condition of that country. Being an island of ems, this country produced many rare and precious things.

Once in southern India a girl was sent in marriage to a neighboring country, and on the way she encountered a king of lions. The people who escorted her fled away in fear, leaving the girl alone in her carriage. The lion came, saw the girl, and carried her far and deep into the mountains, where he gathered fruits and caught fowls for her subsistence. Through the passage of time, she gave birth to a son and a daughter who were, though human in shape, cruel and brutal in nature. When the son had grown up, he inquired of his mother, "What sort of creature am I, with an animal as a father and a human being as a mother?" So his mother told him the events that had occurred in the past. The son said, "Since human beings and animals are different creatures, why do you not go away but stick to this place?" His mother said, "It is not that I have no mind to go but that I have no means of escape."

The son then followed his father, the lion, climbing up mountains and crossing over valleys in order observe his route. One day when his father had gone far away, he brought his mother and sister down to a village and proceeded to the home country of his mother to visit the family of is maternal uncle. When they found that the family had no more offspring, they took up their lodgings in a village.

When the king of lions returned, he found that his wife and children were gone. Being violently enraged, he came out of the mountains, entered the villages with roars, and killed many of the villagers, both men and women. The people reported the case to the king, who commanded his four divisions of troops and specially conscripted warriors to surround and shoot the lion. On seeing them, the lion roared with such vehemence that both the men and their horses tumbled to the ground, and none dared to approach the animal. After many days they could not succeed in their attack and so the king posted a public notice, announcing that a reward of one koti of golden coins would be paid to anyone 117

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who could kill the lion. The lion' son said to his mother, "As we are in such unbearable hunger and cold, I wish to answer the king' call. What do you think of t?"

His mother said, "No, you must not do that! Although he is an animal, he is still your father. If you committed patricide, how could you be called a human being?" But the son said, "If I do not kill him, he will never go away; and he will probably come to this village in pursuit of us. Once the king comes to know about it, we also shall die and not be spared. Why? It is because of s that the lion has become furious. How can we give trouble to many people just for the sake of one life? After careful consideration, I think it is better for me to respond to the king' call." Thus he went away. On seeing his son, the lion became gentle and was glad, and had no harmful intention. His son then cut his throat and split his abdomen. In spite of the pain, the lion suffered the affliction motionless and died with kind feelings and deep affection for his son. The king was pleased to hear about the event, and inquired about it with amazement, "How did you do it?" At first the son refused to tell the truth, but under the pressure of nterrogation he related the whole story.

The king said, "Alas! Nobody except the offspring of an animal could have such an inhuman mind. But as I have promised a reward, I will not go back on my word. Yet, since you are a patricide, a man behaving against morality, you are no longer allowed to live in my country." The king then ordered the authorities to give him a large amount of old and gems and banished him to a wilderness. Two ships laden with big quantities of gold and provisions were put to drift aimlessly on the sea. The ship of the son sailed to this Island of ems. Seeing that it was rich in rare valuables, he settled down on the island. Afterward some merchants came here with their families to procure gems. He killed the merchants but kept their women, by whom he had offspring. Over many generations, the population gradually multiplied; and then they established a monarchical state. As their distant progenitor had conquered a lion, they named their country the Lion Country. Meanwhile the daughter' ship sailed to the west of arasi, where she was caught 118

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by a demon. She gave birth to a group of daughters and founded what we now call the West Great Women' Country. It was also said that Simhala was the name of a merchant' son, who, being a man of quick wits, escaped from the danger of raksasis (ogresses). Later, when he had become a king, he came to this Island of Gems and slew all the raksasis. He built up the capital of his country, which was then called after his name. This legend is found in the Record of he Western Regions. Formerly Buddhism was not known in this country. One hundred years after the nirvana of he Tathagata, King Anoka' younger brother Mahendra relinquished his desire and passion and achieved the fourth state of sainthood of a sramana. He could come and go by air and visited this country to reveal and advocate the Buddha Dharma and display his supernatural powers. The people of the country had faith in him, admired him, and built monasteries. There were now more than a undred onasteries with en housand monks who followed the teachings of he Mahayana and Sthavira schools. They were solemn in appearance, observed the Vinaya rules strictly without ambiguity, and admonished one another not to be idle. Beside the king' palace was the Buddha Tooth Temple, which was several hundred feet high and decorated with various valuable objects. On the temple was erected an ornamental post with a big padmaraga ruby set on its spire, which shone brilliantly in the air and could be seen at a distance of ten thousand li on a calm and cloudless night.

By the side of this temple there was another shrine, also decorated with different kinds of precious things, in which was enshrined a golden image of Buddha whose topknot was adorned with a precious pearl, of which nobody knew the price. Once a man intended to steal this pearl; but as the temple was strongly guarded, he had no way to get to it. So he dug a tunnel under the ground, through which he entered the chamber to take the pearl. But the image rose higher and higher, so that the thief could not reach it. He gave up his attempt and said, "Formerly when the Tathagata was practising the Bodhisattva path, he never spared bis life and was not niggard in giving up his country or his capital 119

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243a city for the benefit of all living beings. Why is he so parsimonious today? In view of this, I fear that what was said of him might be untrue." hen the image stooped down to give the pearl to the man. Having obtained the pearl, the man took it out to sell it. Someone who recognized the pearl caught hold of him and sent him to the king. The king asked him where he had obtained the pearl, and the thief said, "The Buddha himself gave it to me." And then he told the whole story. The king went personally to see it and saw that the head of he image was still bent down. On seeing this holy spirituality, the king deepened his faith and gave a large amount of gems and ewels to the thief o redeem the pearl, which he replaced on the topknot of he image. It was still in existence. At the southeast corner of the country was Lanka Mountain, which was inhabited mostly by spirits and demons. Formerly the Tathagata had preached the Lankavatara Sutra (formerly incorrectly known as Lengqie) on this mountain.

Several thousand li over the sea to the south of this country was Narikeladvipa. The people of this island were dwarfish, little more than three feet high, and had human bodies with the beaks of irds. They raised no crops but lived on coconuts. As that country was far away beyond rough seas, one could not go there in person; and this brief information was heard from the people. From Dravida the Master turned back to the northwest and travelled together with more than seventy Simhala monks to visit and pay homage to holy sites. After going for more than two thousand li he reached the country of onkanapura (in the domain of southern India). There were more than a hundred monasteries with over ten thousand monks who studied the teachings of both Mahayana and Hinayana schools; and there were also numerous deva temples and heretics. Beside the king' palace city was a large monastery with more than three hundred monks who were all well-read scholars. In this monastery there was a precious crown of Prince Sarvasiddhartha (formerly incorrectly known as Prince Xida), which was less than two feet high and preserved in a valuable casket. On festival days it was always displayed on a high terrace, and those who worshipped it with utter sincerity might. 120

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cause it to emit a wonderful light. A monastery beside the city had a shrine hall in which was an image of Maitreya Bodhisattva carved in sandalwood. It was more than ten feet high and also often effused an auspicious light. It was made by the Arhat Srotakotivimsa. To the north of the city was a wood of tala trees, more than thirty li in circumference. The leaves of hese trees were oblong with a glossy color, and they were the best material used for writing in various countries.

Travelling northwest from here through a big forest infested with ferocious beasts for twenty-four hundred or twenty-five hundred li, the Master reached the country of Maharastra (in the domain of southern India). It was the custom of the people of his country that they would rather die than lose their moral integrity. The king, a ksatriya by birth, was bellicose and fond of artial arts. Thus the military forces of this country were well equipped and trained under strict and impartial discipline. When his generals were defeated in battle with enemies, he would not mete out punishments for them but simply ordered them to wear women' dress in order to humiliate them. In most cases they were shamed into committing suicide. He maintained several thousand warriors and several hundred fierce elephants. In time of ar he gave them wine to drink to make them half-intoxicated and then waved his flag to order them to fight. Stimulated by the effect of alcohol, they would charge forward and shatter the enemy lines without fail. Depending on his military strength, the king was arrogant and disregarded his enemies in neighboring countries. Even King Siladitya, who was confident of his own great and farsighted strategic wisdom and had a strong army under is command, could not subjugate and control this country when he marched personally to attack it.

There were more than a hundred monasteries with over five thousand monks who studied Mahayana as well as Hinayana teachings. There were also deva temples of he heretics who smeared ashes on their bodies. Located inside and outside the capital city there were five stupas, all several hundred feet high, built by King A£oka at places which the four past Buddhas had visited. 121

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From here going northwest for more than a thousand li, the Master crossed the Narmada River and reached the country of Bharukacchapa (in the domain of southern India). Proceeding from here to the northwest for more than two thousand li, he reached the country of Malava (i.e., the Southern Lata country in the domain of southern India). The people of this country were mild and gentle by custom, and they loved art and learning. In all the Five Indias, Malava in the southwest and Magadha in the northeast were the only two countries where the people loved learning and honored sages and were eloquent in discussion as well as graceful in manners. In this country there were more than a hundred monasteries with over twenty thousand monks who studied the Hinayana teachings of the Sammitiya school. There were also many heretics who smeared themselves with ashes and worshipped the devas.

According to tradition, sixty years ago there was a king named Slladitya who was highly talented and learned. Being a kind and benign ruler, he loved and took care of his subjects and respected the Triple Gem. From the time he became king until his demise, he never spoke a harsh word, nor did he show an angry face to anybody. He never hurt the feelings of his ministers and people, and would not injure the lives of such insects as mosquitoes and ants. Water was filtered before it as given to elephants and horses to drink, lest the aquatic microbes be killed. He also ordered the people in his country not to kill living creatures, so that wild animals were domesticated and jackals and wolves ceased to injure men. Peace and security prevailed in his domain, and the welfare and prosperity of his people increased day by day. He constructed an extremely magnificent monastery in which images of the seven Buddhas were enshrined, and he also convened the great quinquennial assembly. During his reign of more than fifty years he performed such superior deeds without intermission, and the multitude remembered him with adoration even at this time.

Over twenty li to the northwest of the capital city and beside a Brahmin village, there was a pit where an arrogant Brahman, 122

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having calumniated Mahayana teachings, fell into hell alive. This event is related in the Record of he Western Regions. Proceeding northwest from here for twenty-four hundred or twenty-five hundred li, the Master reached the country of tali (in the domain of southern India). This land produced pepper trees whose leaves resembled those of he pepper grown in the region of Shu in. China; and it also produced olibanum trees whose leaves were like those of our birch-leaf pear.

Going northwest from here for three days, the Master reached the country of Kheda (in the domain of southern India), and going further north from here for more than a thousand li, he reached the country of Valabhi (in the domain of southern India). There were more than a hundred monasteries with over six thousand monks who studied the teachings of the Hinayana Sammitiya school. When the Tathagata was living, he visited this country several times. Monuments were erected by King Asoka at all the places the Buddha had visited. The reigning king was a ksatriya by caste, being a son-in-law of King Slladitya of the country of Kanyakubja; and his name was Dhruvabhata (meaning Eternal Lord). He was a man of impetuous disposition with imprudent manners; but he esteemed virtue, loved learning, and also believed in the Triple Gem with veneration. Every year he held a great assembly for seven days; invited monks from different countries; and offered them the best food and delicacies, as well as bedding, garments, and everything else, including medicine, that was necessary for their maintenance.

Travelling northwest from here for more than seven hundred li, the Master reached the country of nandapura (in the domain of western India). Going further northwest for more than five hundred li, he reached the country of Surattha (in the domain of western India). Proceeding northeast from here for eighteen hundred li, he reached the country of Guijara. Going southeast again for more than twenty-eight hundred li, he reached the country of Ujjayanl (in the domain of southern India). Not far from the city was a stupa, built at the place where King Asoka had made a hell. Going northeast from here for more than a thousand li, he reached 123

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the country of Jajhoti (in the domain of southern India). Going further northeast from here for more than nine hundred li, he reached the country of Mahesvarapura (in the domain of Central India). From here he returned westward to the country of Surastra. Proceeding further west, he reached the country of Audumbatira (in the domain of estern India). When the Tathagata was living, he visited this land frequently, and King Asoka built stupas at all the sacred traces. These stupas were still in existence. Going west from here for more than two thousand li, the Master reached the country of Langala (in the domain of estern India), which was close by the great sea and was the passage to the West Women' Country. By travelling northwest from here one could reach the country of Parsa (in the domain of northern India). It was said that the land abounded in pearls, gems, thick brocade, fine linen, good horses, and camels, which were the products of the country. There were two or three monasteries with several hundred monks who studied the Hinayana teachings of he Sarvastivadan school. The alms bowl of Sakyamuni Buddha was kept in the royal palace of this country. On the eastern frontier of the country was the city of Ormus, and the northwest part bordered on the country of Hrom. An island to the southwest was the West Women' Country, in which there were only women without any men. It had many precious products. As it was a dependency of the country of Hrom, the king of Hrom sent men to mate with them once a year. It was their custom that when male babies were bom, they were as a rule not brought up.

Going from the country of Langala to the northeast for more than seven hundred li, the Master reached the country of atasila (in the domain of estern India). There there was a stupa several hundred feet high built by King Asoka in which there were sariras (relics) that often issued a bright light. This was the place where the Tathagata, as a rsi (hermit) in a former life, was once killed by a king.

Going northeast from here for more than three hundred li, the Master reached the country of vanda (in the domain of western India). In a big forest to the northeast of he capital city, there were 124

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the old foundations of a monastery in which the Buddha had formerly permitted the monks to wear jifu footgear (meaning boots). Beside a stupa built by King Asoka was a temple that housed a standing statue of the Buddha carved in blue stone. It often emitted a bright light. In a big forest about eight hundred paces further to the south was another stupa, built by King Asoka at a place where the Tathagata had once spent a night and, as it was cold, covered himself ith three robes one over the other. The following morning he gave his bhiksus permission to wear double robes.

Going east from here for more than seven hundred li, the Master reached the country of Sindhu (in the domain of western India). This land produced gold, silver, brass, cattle, sheep, and camels, as well as red, white, and black salt which was taken as medicine in other places. When he Tathagata was living, he visited this country several times. At all the holy traces stupas were built by King Asoka to mark the spots. There were also the traces left by the great Arhat Upagupta when he travelled in this country. Going further east from here for nine hundred li, the Master crossed the river to the eastern bank and reached the country of Mulasthanapura (in the domain of western India). It was the custom of his country to worship the devas in a lofty and magnificent temple. The image of he sun god was cast in gold and adorned with various kinds of jewels. Many people of different countries came to pray before it. In the temple there were flowers, trees, pools, and ponds, with winding stepways paved with bricks. All those who visited the temple loved and enjoyed the place without exception.

Going northeast from here for more than seven hundred li, the Master reached the country of Parvata (in the domain of orthern India). Beside the city there was a big monastery with more than a hundred monks, all of hom studied Mahayana teachings. This was the place where the Sastrin Jinaputra (meaning Victorious Son) composed the Yogacarabhumi Sastra Karika, and it was also the place where the Sastrins Bhadraruci and Gunaprabha renounced their homes to become monks. As there were in this 125

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244a country two or three virtuous teachers under whom one might pursue learning, the Master sojourned there for two years to study with them the Mulabhidharma Sastra, the Saddharmasamparigraha Sastra, the Satyasasana Sastra, etc., of the Sammitiya school.

From here the Master turned toward the southeast and returned to Nalanda Monastery in Magadha. After having paid homage to the Right Dharma Store, he heard that three yojanas to the west of the monastery was Tiladhaka Monastery, in which lived a virtuous monk named Prajnabhadra, a native of the country of Balapati, who had become a monk of the Sarvastivada school and was well versed in the Tripitaka of his own school, as well as in Sabdavidya and Hetuvidya. The Master went to stay with him for two months to seek his advice about the solution to some doubtful points the Master had in his mind.

From here the Master again went to an upasaka (layman), the Sastrin Jayasena, at Stickwood Hill. Jayasena was a native of the country of urastra and a ksatriya by birth. Since his youth he loved learning, and at first he studied Hetuvidya with the Sastrin Bhadraruei. Then he learned Sabdavidya and the treatises of oth Mahayana and Hinayana schools from Sthiramati Bodhisattva. He also studied the Yogacarabhumi Sastra with the Dharma teacher Silabhadra. As regards various non-Buddhist books, such as the Four Vedas, astronomy, geography, medicine, and the art of ivination, he thoroughly mastered all their fundamental sources as well as the subjects that branched from them. Since his learning included both Buddhist and non-Buddhist lore and his virtue was esteemed by the people of he time, King Pumavarman, the lord of Magadha, who revered sages and respected scholars, was pleased to hear about his reputation. He sent a messenger to invite him to be the royal preceptor with a conferment of twenty large villages as his fief. But the Sastrin did not accept the invitation. After the demise of umavarman, King Siladitya again asked the Sastrin to be his teacher offering eighty large villages in the country of Udra as his fief; and the Sastrin again declined. The king invited him insistently time and again, but each time the Sastrin was resolute 126

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in declining the proffered honor. He said to the king, "I, Jayasena, have heard that one who accepts the emolument given by a person has to share his responsibilities. Now since I am urgently engaged in trying to save myself rom the bondage of ebirth, how can I have the leisure to attend to the king' affairs?" Having said so, he saluted the king and went away; and thus the king could not retain him any more.

Since then he often stayed at Stickwood Hill, training and educating his disciples, and he always lectured on Buddhist scriptures. The number of onks and laymen who came to study under him always exceeded several hundred. The Master stayed with him for two years to learn the Vijnanamatraparikalpana Sastra, the Manasabhidheyata Sastra, the Abhayasiddhi Sastra, the Asamgamanirvana Sastra, the Dvddasahgapratityasamutpada Sastra, and the Sutralamkara Sastra. He also resolved some dubious points in the Yogacarabhumi Sastra, the Hetuvidya Sastra, and some other works.

One night the Master dreamed that the buildings of Nalanda Monastery were in a deserted and filthy condition with some buffaloes tied therein and had no more monks. He entered the monastery through the western gate of he Court of King Baladitya and saw a golden figure on the fourth story of the pavilion with a dignified appearance and a brilliant light that illuminated the whole room. With a happy mind, he wished to go up, but there was no way. So he requested that the golden figure to take him up. The figure said, "I am Manjusri Bodhisattva. Because of your karmic condition, you cannot come up here." And then he pointed at the outside of the monastery and said, "Look there!" Looking at the 244b place indicated, the Master saw that the villages and towns outside the monastery were all burned to ashes. The golden figure said, "You may return home soon. Ten years from now King Siladitya of his place will pass away and India will fall into a state of reat turmoil. Then evil people may do you harm. You should be aware of his." After saying so, the golden figure vanished. When the Master awoke from the dream, he felt it very strange and told it to Jayasena, who said, "As the Three Worlds are devoid 127

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of security, such things might well happen. Since you have been told so, it is up to you to make your own decision." From this we may know that wherever the Master went, he was always protected by the Bodhisattva. When he was about to start his journey to India, Silabhadra was exhorted to wait for his arrival. When he lingered too long, he was reminded of the principle of transitoriness of life and was advised to return home. If what he was doing was inconsistent with the Holy Mind, who else could have aroused such spiritual aid? By the end of the Yonghui period (650-55) Siladitya actually died and India fell into a condition of reat turmoil, ust as had been foretold. The Chinese envoy Wang Xuance witnessed all the events.

It was at the beginning of he first month of ur calendar, when it was the custom of the western country to display during this month the Buddha' relic bones preserved in the Bodhi Temple. All the monks and lay people of different countries came to see and worship the holy relics. The Master then went there with Jayasena, and saw that some of the relics were large and some small. The large ones were the size of earls with a reddish white hue; and the flesh relics, as large as peas, had a glossy red color. When innumerable devotees had offered incense and flowers and worshipped them with praise, the relics were put back in the stupa. Just after the first watch in the night, Jayasena discussed with the Master the different sizes of he relic bones, and said, "I, your disciple, have seen at other places that the relics were as big as grains of rice. Why are the ones we have seen here so big? Don' you, teacher, have any doubt about it?" The Master said in reply, "I also have the same doubt about it."

A moment later, the lamp in the room suddenly became dim; but it was very bright inside and outside the house. Being amazed, they went out to see and saw that the relic stupa was issuing a brilliant light, the rays of which flew high up to the sky. It was a multicolored light, shining so brightly upon the sky and the earth that the moon and stars were overshadowed. They also smelt an unusual fragrance that pervaded the courtyard. Thus the people told one another that the relics were showing a great miracle. 128

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Upon earing this, the multitude reassembled to worship the relics and praised it as a rare occurrence. After about the time required for taking a meal, the light gradually diminished. When it was about to disappear, it encircled the bowl that covered the relics several times and finally entered it. Then the sky and earth became dark again, and the stars reappeared. Having witnessed this sight, the people were freed from the net of doubt. After having worshipped the Bodhi tree and other holy sites for eight days, the Master returned to Nalanda Monastery. The Sastrin Silabhadra asked the Master to lecture on the Mahayanasamparigraha Sastra and the Vijhanamdtraparikalpana Sastra for the monks. At that time the learned teacher Simhaprabha had already expounded the Madhyamika Sastra and the Sata Sastra for the four groups of Buddhist followers on a previous occasion, in refutation of he theories of the Yogacarabhumi Sastra. Being learned in the Madhyamika Sastra and the Sata Sastra as well as proficient in the Yogacarabhumi Sastra, the Master considered that the saints founded each of heir theories for a particular purpose without obstruction or contradiction between them, and that [only] deluded ones who could not understand them thoroughly thought them to be contradictory. It was but the fault of the transmitters and had nothing to do with the Dharma. Out of ity for his narrow-mindedness, the Master went to interrogate the lecturer several times; but the man could not give adequate replies. Thus his disciples gradually dispersed and came to study under the Master.

Considering that he purpose of he Madhyamika Sastra and the Sata Sastra was mainly to refute of he view that grasped the false to be true, the Master did not mention that things depend upon conditions for their arising, nor did he mention the idea of seeing things in their perfect true nature, and so Simhaprabha could not well understand the truth. As he saw that the Yogacarabhumi Sastra asserted that all things are void and that nothing can be obtained from them, he held the opinion that the view of seeing things in their perfect true nature, etc., as advocated in the sastra, should also be discarded. Thus he often expressed this idea in words. 129

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In order to harmonize the teachings of he two schools without incongruity, the Master wrote the Nikayasamgraha Sastra in three thousand stanzas. When the treatise was completed, he presented it to Sllabhadra and all the monks, who praised it as a good work and propagated it as well as put it into practice. Feeling ashamed of himself, Simhaprabha went away to the Bodhi Temple, where he asked his schoolmate, one Candrasimha of eastern India, to come and start a debate with the Master in order to erase his humiliation. But when that person came he was awed into silence in the presence of the Master and dared not speak a word. Thus the Master' reputation became still greater. Before Simhaprabha went away, Ring Siladitya had constructed a bronze temple over a hundred feet high beside Nalanda Monastery. It was well known in various countries. Afterward the king went personally to conquer Kohgoda and crossed the country of Udra, where all the monks were Hinayana adherents and did not believe in Mahayana teachings, saying that they were the views of the Sunyapuspa heretics and were not taught by the Buddha. When they saw the king, they sneered at him, saying, "We have heard that Your Majesty has constructed a bronze temple beside Nalanda Monastery. It is indeed a magnificent work of great merit, but why did you build it there and not near some heretical temple of the Kapalikas?" The king said, "What do you mean by saying so?" he monks said in reply, "Because the friars of alanda Monastery being Sunyapuspa heretics, they are not different from the Kapalikas!"

There was formerly an old Brahmin teacher by the name of Prajnagupta, who had consecrated the king of southern India by sprinkling water on his head and was learned in the theories of he Sammitlya school. He composed the Mahayanabheda Sastra in seven hundred stanzas, which won the admiration and respect of all Hinayana teachers. So the monks showed this work to the king (Siladitya) and said to him, "This is our teaching. Could there be any Mahayana follower who could refute a single word of it?" The king said, "I, your disciple, have heard that some wild foxes and small mice claimed to be more powerful than a lion; but 130

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when they actually saw a lion, they were scared out of their wits. Because you teachers have never seen Mahayana teachers of reat virtue, you persist in your erroneous views. Once you see them, I am afraid you will be just the same as the foxes and mice!" They said, "If our Majesty is in doubt about it, why do you not hold a meeting to decide the right and wrong?" The king said, "There is no difficulty in doing that." nd on the following day, he wrote a letter and dispatched a messenger to send it to the Venerable Sllabhadra, the Right Dharma Store, of Nalanda Monastery. In the letter he said:

I, your disciple, am now in the country of dra in the course of ravelling. I see that the Hinayana teachers here, depending upon their Hinayana views, have composed a treatise in sneering language and using vicious reasoning to calumniate the Mahayana doctrines unreasonably. Yet they are so arrogant as to wish to hold a debate with you teachers. Knowing that the virtuous monks of he monastery possess both talent and wisdom in abundance and understand whatever they have learned, I, your disciple, took the liberty of granting them their request. I am ordering my messenger to submit this report to you, and I would like you to dispatch four virtuous monks well versed in both Mahayana and Hinayana teachings, as well as knowing both the inner and the outer learning, to come to my temporary residence in the country of dra.

Upon receiving this letter, the Right Dharma Store assembled the monks to select he proper ersons; and e appointed Sagaramati, Jnanaprabha, Simhaprabha, and the Master as the four persons in compliance with the king' order. Sagaramati and the other two monks were worried, but the Master said to them, "I have studied the Tripitaka of the various Hinayana schools and completely mastered their theories while I was in my own country and during my stay in Kasmlra. It is impossible for them to refute the Mahayana teachings with their own theories. Although my learning is shallow and my intellect weak, I have the confidence to deal with 131

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245b the matter. I hope you teachers will not worry about it. In case I am defeated in the debate, I am a monk from China and you will not be involved in the matter." The other monks were pleased to hear it.

But later King Siladitya sent another letter, in which he said that the monks he had invited in his previous letter need not start the ourney immediately but should wait for further notification as to whether they should go or not.

At that time a heretic of he Lokayatika school came to seek a debate and wrote his argument in fourteen points, which he hung on the door of the monastery, while he announced, "If anybody is able to refute any one point of y argument, I shall cut off y head to apologize!"

After the passage of several days, nobody came out to accept the challenge. The Master then asked his personal servant to take down the poster, destroy it, and trample the broken pieces under his feet. Being greatly enraged, the Brahman asked, "Who are you?" The servant said in reply, "I am a servant of he Mahayanadeva." The Brahman, who had already heard of the fame of the Master, was ashamed of himself and did not say anything more. The Master sent for him and brought him to the presence of the Venerable Sllabhadra, with various virtuous monks as witnesses, to start a debate with him about the principles of his school and the theories founded by other heretical sects as well. The Master said, "Such heretics as the Bhutas, the Nirgranthas, the Kapalikas, and the Jutakas are clad in four different ways with different appearances, while the theories established by the Samkhyas (formerly known as Sengqia) and the Vaisesikas (formerly known as Weishishi) are different from each other. The Bhutas smear their bodies with ash as a means of piritual cultivation, rendering themselves as pale in color as a dusty cat that has slept on a kitchen range. The Nirgranthas make themselves look strange by practising nudism, and they pluck their hair as a deed of virtue. With broken skin and chapped feet, they resemble rotten trees beside a river. The Kapalikas make chaplets of kulls to adorn their heads or hang them on their necks, and the sunken and dried-up 132

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sockets in a crooked form make them appear just like yaksas in a cemetery. And the Jutakas wear dirty clothes, drink urine, and eat filth, with a stinking and foul smell, like a mad pig wallowing in a latrine. Are you not stupid to regard these practices as the Way? "As regards the Samkhya heretics, they hold the theory of twenty-five True Entities (tattvas), viz., from Self-nature (prakrti) comes the Great Source of Intellect (mahat), which gives rise to Self-consciousness (Ahamkara), and this again causes the Five Subtle Elements (tanmatras), the Five Gross Elements (mahabhutas), and the Eleven Organs (indriyas). These twenty-four entities are provided for and enjoyed by the Spirit (purusa), and when the Spirit is free and disjoined from them it gains purity. Meanwhile the Vaisesikas hold the theory of he Six Categories of Cognition (padarthas), viz., substance (dravya), quality (guna), action {karma), generality (samanya), particularity (visesa), and correlation (samavaya), which are possessed by the Spirit). When the Spirit is not emancipated, it has always been using the abovementioned Six Categories; and when it is liberated, having separated itself from the Six Categories, it is the same as the state of nirvana.

"Now let me refute the theories established by the Samkhyas. Among the twenty-five entities, as you hold, the entity of purusa is of a particular nature, while the other twenty-four entities are interrelated into one substance; and the entity of Self-nature is composed of the three qualities, viz., sattva (virtue), rajas (foulness), and tamas (ignorance). These three qualities also extend and constitute the other twenty-three entities of mahat, etc., each of these twenty-three entities having the three qualities as its substance. Now if mahat and the rest are all constituted by the three qualities, they should then be the same as an assembly or a forest, which are merely unsubstantial false conceptions. How can you say that they are True Entities? Again, if mahat and the rest are all composed of the three qualities, then [any] one of them should be the same as [all] the others. And if ne is the same as the others, then any one of them should have the same functions as all the others. But since this is not the case, why should you hold the view 133

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that the three qualities are the substantial nature of all the entities? Again, if one entity is just the same as the other entities, then the organs of mouth and eye, etc., should have the same function as the excretory organs. And if each organ has the functions of all the other organs, then the organ of he mouth ought to smell odors and the ear see colors. If t is not so, how can you hold the view that the three qualities are the substance of all things? How could a wise man have formulated such theories? Moreover, if Self-nature is unchangeable, it should be like the substance of purusa. How can it be transformed into mahat and the other things? Again, if the purusa as you conceive it is unchangeable by nature, then it ought to be the same as Self-nature and should not be the purusa. And if it is the same as Self-nature, then its substance is not that of the purusa and ought not to enjoy the other twenty-four entities. In such a case, purusa is not the subject that is able to enjoy, nor are the twenty-four entities the objects to be enjoyed. Since there is neither subjectivity nor objectivity in the proposition, your theory of he True Entities cannot be established."

In this manner the argument was carried on with repeated refutations; and the Brahman remained silent and said nothing. Then he rose to his feet and said with an apology, "I am defeated, and I am ready to keep my word." he Master said, "We Buddhists do not take any man' life. I now make you my slave, and you should work according to my orders." The Brahman was glad to obey the Master' orders with reverence, and was brought to his living quarters. All those who heard about this event praised it with delight.

At that time when the Master intended to go to Udra, he obtained a treatise in seven hundred stanzas, composed by the Hinayanists in refutation of Mahayana teachings. He read through it and found several doubtful points in it. He asked the Brahman whom he had subdued in debate, "Have you attended lectures on this treatise?" The Brahman replied, "I have attended lectures on it five times." When the Master wished him to give an explanation of the treatise, he said, "As I am your slave, how can I explain 134

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anything to Your Reverence?" The Master said, "As this is a work of nother school, I have not seen it before. There is no harm in you giving me an explanation of it." The Brahman said, "If so, please wait until midnight, lest people hear that you are studying the Dharma with a slave and defile your good name." Thus in the night the Master sent away all other people and asked the Brahman to expound the treatise. When e had ust gone through it once, the Master completely grasped its gist. He found out the erroneous points and refuted them with Mahayana teachings in a treatise he wrote in sixteen hundred stanzas, entitled the Aghadarsanabheda Sastra. He presented the work to the Venerable Silabhadra and showed it to his disciples, who all praised it with appreciation and said, "With such all-comprehensive scrutiny, there is no opponent he could not vanquish!" The treatise is to be found elsewhere.

Then the Master said to the Brahman, 'You have been my slave since you were defeated in the debate. The humiliation is long enough for you. Now I set you free and you are at liberty to go anywhere you wish." Being delighted, the Brahman took his leave and went to the country of Kamarupa in eastern India, where he informed King Kumara about the Master' virtue and righteousness. The king was pleased to hear it and immediately sent an envoy to invite the Master.

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