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

Fascicle V

Beginning with the Prediction of a

Nirgrantha about His Homeward

Journey and Ending with His Arrival at

the Western Canal in the Imperial

Capital

246a Before the arrival of the envoy sent by King Kumara, a naked Nirgrantha named Vajra unexpectedly came to the Master' room. Hearing that the Nirgrantha was good at divining, the Master invited him to take a seat and asked him to resolve his doubts, saying, "I am a Chinese monk and have come here to study for quite a number of ears. Now I intend to return home, but I am not sure whether I shall be able to reach my home or not. As regards my going back or staying here, which is more auspicious for me? And how long shall I live? Will you please predict these matters for me?" Then the Nirgrantha asked for a piece of halk and drew lines on the ground to make a forecast by divination. He told the Master, "It is good for you to stay, as you will enjoy the respect of he monks and lay people of he Five Indias. If ou go back, you will be able to reach home and will also enjoy respect, but it will not be as good as staying here. As regards the length of our life, you will live for another ten years from now. If you perform more meritorious deeds, your life may be prolonged, but that is beyond my knowledge." The Master then said that though he desired to go back, he did not know how he could carry back a large amount of criptures and images. The Nirgrantha said, "Do not worry. King Siladitya and King Kumara will dispatch men to escort you on the way. You will surely get back without trouble." The Master said in reply, "I have never seen these two kings. How would they grant me such 137

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favors?" The Nirgrantha said, "King Kumara has already sent a messenger to invite you, and he will be here in two or three days. After having seen Kumara, you will also see Siladitya." Having said so the Nirgrantha went away.

The Master then made preparations for his return journey and packed up his scriptures and images. When the monks heard about it, they all came to persuade him to stay, saying, "India being the birthplace of he Buddha, the traces and tracks left by him are still here though the Great Saint has passed away. To wander around worshipping them with praises would be a great pleasure in anyone' life. Why do you wish to leave after having come here? China is a borderland where the common people are slighted and the Dharma despised; the Buddhas are never bom in that country. As the people are narrow-minded, with deep moral impurity, saints and sages do not go there. The climate is cold and the land is full of dangerous mountains. What is there for you to be nostalgic about?" The Master said in reply, "The King of the Dharma has founded his teachings and it is proper for us to propagate them. How can we forget about those who are not yet enlightened while we have gained the benefit in our own minds? Moreover, that country is highly civilized and the people have a code of conduct to observe. The Emperor is sagacious and his ministers are loyal. The father treats his son with benignity, and the son is filial to his father. Kindness and righteousness are esteemed, and the aged and virtuous respected. The people are, moreover, able to discern what is subtle and profound, and their wisdom coincides with that of the gods. They behave according to the law of ature, and the Seven Planets cannot overshadow their culture. They invented the device for the division of ime and made the flute to produce the six masculine notes of music. Thus they have the capability to enslave birds and beasts, inspire the spirits and deities, adapt themselves to positive and negative circumstances, and benefit as well as pacify all things between Heaven and earth. Since the Buddha' bequeathed Dharma was spread to the East, they have laid importance on Mahayana teachings, practised meditation in a tranquil state like a pond of clear water, and 138

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observed the Vinaya rules as a pervading influence like that of fragrant incense. They have cherished the mind to practise Bodhisattva deeds and wished to attain to the level of the Tenth Stage of odhisattvahood. They put their hands palm to palm for mental cultivation with the realization of he Three Bodies of Buddha as their ultimate goal. Great saints, who heard the wonderful teachings with their own ears and saw golden figures with their own eyes, have always shown the spirituality to edify the people personally with the Dharma. They may be compared to a carriage drawn by two horses; no one knows how far it can travel. How can you despise that land simply because the Buddha was not born there?"

But the monks said, "It is said in the scriptures that according to different meritorious deeds, heavenly beings have different kinds of food, though they eat together. We are, however, living together in Jambudvipa; but the Buddha was bom here in this country and did not go there to your land, because it is a vicious borderland. As that land is devoid of elicities, we advise you not to go back." The Master said in reply, "Once Vimalakirti remarked: "Why does the sun go across Jambudvipa? The answer is to dispel darkness.' It is because I wish to follow the suggestion of this metaphor that I intend to return home."

When the monks saw that the Master would not listen to them, they asked him to go with them to the Venerable Silabhadra to state his wishes. Silabhadra asked the Master, "What is your final decision?" The Master said in reply, "This being the country where the Buddha was bom, I certainly do not dislike it. But my intention in coming here was to acquire the Great Dharma in order to benefit all living beings. Since my arrival at this place, I have had the honor to attend your lectures on the Yogacarabhumi Sastra, whereby my net of doubts has been resolved. I have worshipped the holy sites and studied the very profound teachings of various schools. I am glad in my heart that my journey has not been fruitless. I wish to return home to translate into Chinese the texts I have learned here, so that those who have the good opportunity may also learn them as I did. In this way I may repay the 139

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kindness of my teachers. That is why I have no leisure to linger here any longer."

Silabhadra was pleased to hear this, and said, "This is the wish of Bodhisattva, and it is also what I expected of ou. Let him pack up his luggage; you people need not try to detain him any more." After having said so, he returned to his chamber. Two days later, the envoy sent by King Kumara of East India arrived with a letter for the Venerable Silabhadra, in which the king said:

Your disciple wishes to see the virtuous monk from China. May the teacher kindly send him here so as to satisfy my wish.

After receiving this letter, Silabhadra told all the monks, "King Kumara desires to invite Xuanzang to his country; but he has already been appointed by the assembly of the monks to proceed to the place of King Siladitya to hold a debate with the Hinayana adherents. If he goes now, what shall we do when King Siladitya needs him? It is inappropriate for us to let him go." So he said to the envoy, "As the Chinese monk wishes to return to his own country, he has no time to comply with the king' order to visit him."

When the envoy had returned home, the king sent him to come again with a message of nvitation, saying:

Even if the Master desires to return home, it will not be difficult for him to come across my place and stay for a short time before he departs for home. I hope you will condescend to do me the favor and will not act contrary to my request. As Silabhadra did not send the Master, the king became greatly enraged and dispatched another envoy to send him a letter in which the king said:

Your disciple, being an ordinary person, is addicted to worldly pleasures and does not know how to turn his mind toward the Buddha Dharma. Now I am truly delighted to have heard the name of the foreign monk, and it seems that 140

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the sprout of faith has burst in me. But the teacher does not allow him to come, wishing to keep all living beings enshrouded in eternal darkness. Is this the way for a virtuous monk to glorify the bequeathed Dharma to lead the people? As I am longing to meet him with a mind of espect, I am sending this second letter to you with sincerity. If e is not coming, then I am bound to be a wicked person. Recently King Sasarika had the power to defame the Dharma and destroy the Bodhi tree. Do you think that I do not possess the same power? I will certainly array my troop of lephants and concentrate them to trample on and break Nalanda Monastery to dust! My words are as clear as the sun, and the teacher may wait and see!

Upon receiving this letter, Silabhadra said to the Master, "Usually that king' good mind is shallow, and the Buddha Dharma is not very popular in his domain. It seems that he has fostered a deep mind for spiritual achievements since he heard your name. You may have been a good friend of is in a previous life. You had better try to go, as our aim in becoming monks is to benefit others, and this is now the right time to do so. It is like felling a tree. When the root is cut off the long branches will become dried up by themselves. If you go there and arouse the king' mind of spirituality, his people will follow his example. If you refuse to accept his invitation, something devilish might happen. Do not hesitate to take this small trouble."

After taking leave of the teacher, the Master went away with the envoy. Upon his arrival in that country, the king was very much pleased. Leading his ministers, he welcomed the Master with salutation and praise, and invited him to his palace. Every day the king entertained him with music and offered him food, drink, flowers, incense, and all kinds of fferings. He also asked to observe the Precepts. In this manner the Master stayed there for more than a month.

When King Siladitya returned from his campaign in Konyodha, he heard that the Master was at Kumara' place and said with 141

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amazement, "I have repeatedly invited him, but he did not come. Why is he now in that country?" He dispatched an envoy to tell King Kumara, "Send the Chinese monk to me immediately!" As King Kumara respected the Master and had such great adoration for him, he was unwilling to part with him, and said to the envoy, "You may have my head, but the Master cannot go right now!"The envoy returned and reported this to King Siladitya, who was greatly enraged, and said to his attending ministers, "King Kumara despises me. Why should he speak such rough language just because of a monk?" hen he sent another envoy to reproach him, saying, "Since you said that I could have your head, now hand your head to my envoy so he can bring it back to me!"

Deeply fearing that he had made an indiscreet remark, Kumara at once ordered the arraying of twenty thousand elephant troops and the preparation of thirty thousand boats, and then sailed together with the Master along the Ganges to the place of he king (Siladitya). When they reached the country of Kajuhghira, they had an audience with the king.

Before he started the voyage, King Kumara had ordered his men to prepare a temporary palace north of the Ganges. After having lodged the Master properly on the day he arrived at his temporary palace, he and his ministers went to see King Siladitya south of the river. King Siladitya was glad to see him. Knowing that Kumara respected and adored the Master, he did not blame him for what he had said before, but simply asked, 'Where is the Chinese monk?" "He is at my temporary palace," was the reply. The king asked, "Why does he not come?" "Since Your Majesty reveres the sages and takes an interest in the Way, it is inappropriate to send for him to come and see Your Majesty," replied Kumara. The king said, "Very well. You may go now, and I shall come tomorrow."

Kumara returned and said to the Master, "Although the king said that he would come tomorrow, I am afraid he might come tonight. We should wait and see. In case he comes, you need not move yourself." The Master said, "I shall certainly behave myself in accordance with Buddhist manners."

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At about the first watch of the night, the king actually came. Someone reported, "Several thousand torches and candles are burning on the river and the noise of the pacing drums is heard." The king said, "This must be King Slladitya coming!" Then he ordered that candles be lit and went personally with his ministers for a great distance to bid welcome.

Whenever King Slladitya went out, he always had several hundred metal drums beaten once for every step he walked. This was known as beating the rhythmic pacing drums. King Slladitya alone had this privilege; no other king enjoyed the same honor. Upon his arrival, he worshipped at the Master' feet, scattered flowers, and looked at him with reverence. After having eulogized the Master with many poetic expressions, he said to him, "Why did you not come when I previously invited you?" The Master replied, "I came from afar to seek the Buddha Dharma and to learn the Yogacarabhumi Sastra. When I received your order I was just in the midst of attending lectures on the sastra, and that was why I could not come to have an audience with Your Majesty." The king inquired again, "You come from China; I have heard that in your country you have a dancing melody known as 'The Triumph of he Prince of in.' But I do not know who this person the Prince of in is or what meritorious deeds he has done to earn such praises." The Master said in reply, "When the people of y country see anybody possessing the virtues of saints and sages and capable of wiping out the ferocious and brutal for the protection and advantage of the masses, they sing his praises as part of the music performed in ancestral temples above and as folk songs sung by the common people below. The Prince of Qin is now the reigning Emperor of China; before he ascended the Throne, he had been made the Prince of in. At that time the country was in a condition of disorder without a lord to rule over the people. Human corpses piled up in the wilderness, and human blood flowed in the rivers and valleys. Evil stars gathered together at night, and ominous vapors condensed in the morning. The regions of he Three Rivers suffered from the avarice of hose who were as greedy as giant pigs, and the Four Seas were troubled as if y the poison of uge snakes. 143

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Being a son of the former Emperor, the Prince, in compliance with the good order of Heaven, summoned up all the courage and energy of his army to suppress the rebels, who were as unrighteous as whales swallowing small fishes; holding his battle-ax and brandishing his spear, he pacified the land as far as the sea. Thus he restored tranquillity in the land and made the Three Luminaries shine brightly again. As the people in the whole country were grateful to him, they composed that music to sing his praises."

The king said, "Such a person is really sent by Heaven to be a lord of en!" nd he also said to the Master, "I am going back now, and I shall welcome you tomorrow. I hope you will kindly accept my invitation." After saying so, he took his leave and departed. The following morning the king' envoy came, and the Master went in company with Kumara. When they arrived at the side of the palace of King Slladitya, the king and more than twenty of is personal teachers came out to greet the Master and invited him to take a seat in the palace. Different kinds of delicious food were spread on the table, and after having made offerings to him with the performance of music and the scattering of flowers, the king said, "I have heard that you have composed the Aghadarsanabheda Sastra. Where is it?" The Master replied, "Here it is." And then he presented the work to the king, who was delighted after having read it through, and said to his personal teachers, "I have heard that when the sun is shining, the glimmering of firefly and the light of a candle are dimmed. When it is thundering with a vibrating sound in the sky, the noise of a hammer striking a chisel is muffled. Now all the theories advocated by you teachers have been refuted by him. Would you try to offer a counter reply?" All the monks dared not speak a word. The king said, "Your teacher Devasena claims to be the most learned among all scholars and is well versed in various systems of hilosophy. He originated variant views and always defamed Mahayana teachings. But when he heard that this guest monk of great virtue was coming, he went away to Vaisali to worship the holy sites as an excuse to avoid meeting the guest. From this I sensed your incapability." 144

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The king had a younger sister who was clever and intelligent and was well versed in the theories of the Sammitiya school. She was sitting behind the king. When she heard the Master explaining the profundity of Mahayana teachings and pointing out the shallowness of inayana doctrines, she was so glad and happy that she could not refrain from praising the Master. The king said, "The teacher' treatise is most excellent and I, your disciple, as well as all the other teachers here are convinced of it. But as I fear that the Hinayana adherents and heretics of other countries may still stick to their ignorance and delusion, I wish to convene an assembly on your ehalf t the city of anyakubja and ask all the sramanas, Brahmans, and other heretics of he Five Indias to take part in the gathering, so that you may show them the subtle principles of the Mahayana doctrines and stop their minds of calumniation as well as manifest your high virtue and smash their sense of arrogance." On that day the king issued an edict to different countries, inviting the theoreticians to assemble at the city of Kanyakubja to read the treatise composed by the Master from China.

At the beginning of the eleventh month, the Master sailed together with the king up the Ganges. They reached the venue of the assembly in the twelfth month. Among those who were present at the gathering were eighteen kings from the Five Indias; more than three thousand monks well versed in both Mahayana and Hinayana teachings; and more than two thousand Brahmans, Nirgranthas, and other heretics, as well as more than a thousand monks from Nalanda Monastery. All these wise people well understood the meanings of literature and were highly talented in argumentation. As they wished to listen to the voice of he Dharma, they came to attend the meeting. They had attendants and came either by elephant or by carriage. Each of hem was surrounded by pennants or streamers in a grand and lofty manner, like rising clouds and mist emerging in an area of everal tens of square li. It was said that the region of the Six Princes of Qi was so thickly inhabited that when the people raised their sleeves they might form curtains, and that in the area of the Three Wus when the 145

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people wiped their sweat, it would rain like a shower. But even such big crowds were still inadequate to compare with this grand assembly.

The king had beforehand ordered that two thatched halls be built at the place of the gathering, [one] in which to install the Buddha' image and [another] to accommodate the monks When he arrived there both halls had been completed; they were high and broad, and each was capable of seating more than a thousand persons. The king' temporary palace was located five li west of he venue of the meeting. Every day an image was cast in gold in the palace and a big elephant was caparisoned and carried a precious enclosure wherein the Buddha' image was placed. Ring Siladitya dressed himself as Indra, holding a white chowry in his hand and attending at the right side; while King Kumara, attired as Brahma, held a precious canopy and attended at the left side. Both of hem wore celestial crowns and garlands and were adorned with pearl necklaces and jade pendants. Two more caparisoned elephants carried precious flowers and followed behind the Buddha' image; flowers were scattered as the elephants proceeded along the way. The Master and the king' personal teachers were asked to ride on different elephants that followed behind the king in the procession. Three hundred more elephants were arranged for the kings of different countries, the ministers, and the monks of reat virtue to ride on; they walked by the side of he road one after another, like a shoal of fish swimming in an orderly line, while praises were chanted as they proceeded along. Starting in the morning, people dressed themselves and set out from the temporary palace to the meeting place. Upon arriving at the gate of he courtyard, [riders] were asked to alight from the elephants. Then they carried the Buddha image to the hall and placed it on a precious pedestal. The king and the Master, together with some others, made offerings to the image in proper order, and then the eighteen kings were ushered in. Next came in more than a thousand of the most reputable and widely learned monks from various countries. After them came in more than five hundred Brahmans, heretics, and well-known ascetics, followed by over two hundred ministers of 146

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different countries. It was arranged that the other monks and lay people stay outside the courtyard in an orderly way. The king ordered that food be served to all within and without the courtyard. When the meal was over, one golden tray, seven golden bowls, one golden bathing jug, one golden staff, three thousand golden coins, and three thousand robes made of he best felt were offered to the Buddha, while the Master and the other monks also received different gifts.

When the almsgiving was completed, a separate precious seat was prepared. The Master was invited to take the chair in the assembly to extol Mahayana teachings and to explain his intent of composing the treatise. The Venerable Vidyabhadra, a sramana of Nalanda Monastery, was asked to read it to the congregation, while a written copy was hung outside the gate of the meeting place for everybody to read. If one word was found illogical or refutable in the treatise, the writer would cut off is head in apology. But until nightfall, nobody raised a word of objection. Ring Slladitya was glad of it, and after adjourning the meeting, he returned to his palace. The other kings and monks also returned to their respective lodgings. Then the Master and King Kumara returned to their own palace. On the following morning they came again, carrying the Buddha image and entering the assembly hall just as on the previous day.

After the elapse of five days, the Hinayana adherents and the heretics, seeing that the Master had crushed their theories, felt hatred and intended to murder him. The king got wind of it and issued an order, saying:

Since a long time ago, the heterodox schools have always tried to corrupt the truth in order to bury the right teachings in oblivion and to delude and lead the people astray. If here were no man of uperior wisdom, who could discern what is untrue? The Chinese Master is a man of rofound and broad mind, whose knowledge and practice are very deep. He came to tour this country in order to reveal and propagate the Great Pharma and to lead the ignorant to enlightenment. 147

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Some evil and presumptuous people who are not ashamed of hemselves are trying to hatch a sinister plot against him with a mischievous intention. If this is tolerable, what else is unforgivable? Anybody in the assembly daring to injure the Master will be beheaded, and anyone who insults or abuses him will have his tongue cut out. But no limit is set on the argumentation of those who wish to make a statement in defence of heir own doctrines.

After that the evil people withdrew from their malignant attempt, and for eighteen days nobody started a debate. In the evening when the congregation was about to disperse, the Master once more extolled Mahayana teachings, eulogized the merits of he Buddha, and caused numerous people to return from the wrong to the right and to discard Hinayana theories and embrace Mahayana teachings. King Siladitya respected him all the more and offered him as alms ten thousand golden coins, thirty thousand silver coins, and a hundred robes made of high-quality felt. Each of he eighteen kings also offered him rare and precious things. But the Master did not accept any of he gifts. The king ordered his attending ministers to caparison a large elephant with a canopy on it for the Master to ride. He also asked his noble ministers to accompany and safeguard him when passing through crowds of people and announcing that the Master had established his theories unchallenged. It was the custom of the western countries that the winner in debate be honored in this way. The Master declined to accept the honor and would not go; but the king said, "Such has been done since ancient times, and we must not do things against it." Then the Master' robe was taken to the people with the announcement:

The venerable teacher from China has established the Mahayana teachings and refuted arious heterodox iews. During the last eighteen days nobody dared to hold a debate with him. It befits you all to know this fact.

All the people were delighted, and they vied with one another in giving him honorary titles. The Mahayana believers called him 148

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Mahayanadeva, meaning Divine Being of he Mahayana, while the Hinayana adherents named him Moksa-deva, meaning Divine Being of Emancipation. They burned incense, scattered flowers, and paid homage to him before they dispersed. After that the Master' reputation for virtue reached still farther. To the west of he king' temporary palace, there was a monastery supported by the king. In it was a Buddha' tooth relic, about one and one half nches long with a yellowish white color. It often issued a bright light.

Once in olden times the Krita caste in the country of Kasmira destroyed the Buddha Dharma, and the monks dispersed. One bhiksu travelled far away to India. Afterward the king of imatala in the country of ukhara felt indignant that the king of a slavish caste should have destroyed the Buddha Dharma. So he disguised himself s a merchant, bringing with him three thousand warriors and a large amount of rare and valuable things which he pretended to offer [to the king of Kasmira]. That king, being an avaricious man, was pleased to hear about this, and he sent an envoy to welcome the guests. But the king of Himatala was a person of a heroic and brave nature, as dignified and austere as a deity. When he approached the Throne, he removed his hat and reprimanded the king of the Kritas, who was struck with awe at the sight of the king in disguise and fell to the ground. Then the king of imatala strangled his neck and killed him. He said to the ministers, "I am the king of Himatala. Because you slaves have destroyed the Buddha Dharma, I have come to punish you. But as it is the fault of ne man, it has nothing to do with you, and so you may feel at ease. Only those who instigated their king to commit such an atrocity will be banished to other countries, while the rest of ou will not be questioned." After having suppressed the wicked evildoers, he founded a monastery; summoned back the monks, to whom he made offerings; and then returned to his own country. On hearing that peace had been restored in his country, the bhiksu who had previously fled to India took up his mendicant staff and returned home. On the way he met with a herd of elephants that came trumpeting toward him. When he saw the animals, he 149

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climbed up a tree to hide himself. But the elephants sprayed water on the tree with their trunks and dug at the root with their tusks. In a moment the tree was pushed down. One of he elephants put the bhiksu on its back with its trunk and carried him to a big forest where a sick elephant suffering from a wound was lying on the ground. The elephant placed the bhiksu' hand on its painful sore, and he saw a bamboo splinter in the wound. So he plucked the splinter out, squeezed the pus and blood, and tore a piece of his robe to dress the wound. Thus the elephant was gradually cured. On the following day the elephants busied themselves in gathering fruits to offer to the bhiksu. When he had taken the fruits, one elephant brought a golden casket and gave it to the sick one, who in turn handed it to the bhiksu. When the bhiksu had received the casket, the elephants carried him out of the forest to the place where they had found him. They placed him on the ground and knelt down to worship him before they went away. The bhiksu opened the casket and found in it a Buddha' tooth relic, which he brought back to worship.

Recently King Slladitya heard that there was a Buddha' tooth relic in Kasmlra, and he went personally to the borderland to see and worship it. But the monks were so illiberal that they would not allow it to be taken out and concealed it at some other place. Their king, however, feared the power and influence of Slladitya and so dug in the ground everywhere to search for the holy relic. When he had found it, he presented it to Slladitya, who had deep respect for it when he saw it. Depending upon his mighty power, he snatched the tooth relic and took it home and made offerings to it. This was the tooth relic just mentioned above.

After the assembly was dissolved, the king put the golden image he had made, together with the robes and money, in that monastery in the custody of he monks.

As the Master had already taken his leave of the virtuous monks of alanda and obtained scriptures and images, he desired to take leave of the king and return home on the nineteenth day when the assembly was over. The king said, "It has been more than thirty years since I, your disciple, succeeded to the Throne of 150

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248c the lord of the state. I always worried that my felicity and virtue were not on the increase and that my good causes of the past might not continue. Therefore I accumulated wealth and valuables and founded a great meeting place between the two rivers in the country of Prayaga, where every five years I invited the sramanas, the Brahmans, and the poor and desolate people of the Five Indias to attend an unlimited gathering to receive alms for seventy-five days. I have convened such gatherings five times, and I am now going to hold the sixth one. Would you not like to see the gathering and share the happiness of the people?" The Master said in reply, "In the course of practising the Way, a Bodhisattva cultivates both worldly welfare and spiritual wisdom. When a wise man has obtained the fruit, he will not forget the tree. If Your Majesty is not parsimonious in giving valuables and wealth to others, why should I refuse to stay a little longer? Please allow me to go with Your Majesty." The king was greatly delighted.

On the twenty-first day they started for the site of the grand almsgiving in the country of rayaga, with the Ganges in the north and the Jumna in the south, both flowing from the northwest to the east and joining in this country. To the west of the confluence of the two rivers, there was a great tableland, about fourteen or fifteen li in circumference and as flat as a mirror. Since olden times all the kings came to this place to give alms; hence it was called the Site of Almsgiving. It was said by tradition that the merit of giving one coin here was greater than that of giving a hundred or a thousand coins at other places. Thus it had been held in esteem since ancient times. The king issued a decree that a site of almsgiving be built at the tableland, surrounded by a fence of eeds, one thousand paces long on each side. Several tens of thatched halls were built inside the fence to store various precious things, such as gold, silver, pearls, red crystals, precious emeralds, and sapphires. Beside the halls were several hundred storerooms to keep silk robes and robes made of spotted felt, as well as gold and silver coins, etc. Kitchens were built separately outside the fence. In front of the treasure storerooms were built more than a hundred rows 151

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of ong houses, resembling the streets in the markets of ur capital, each of hem capable of accommodating over a thousand men. Before the congregation the king had issued an edict inviting the monks, the heretics, the Nirgranthas, and the poor and desolate people of he Five Indias to assemble at the site of almsgiving to receive gifts. Some of hose who had attended the meeting of he Master held in the city of Kanyakubja did not go back home but went directly to the place of almsgiving. The eighteen kings also followed the king to that place. When they reached the site of the meeting, more than five hundred thousand monks and lay people had already arrived there. King Slladitya encamped on the northern bank of the Ganges, King Dhruvabhata of South India encamped west of the confluence, King Kumara encamped beside a flowery wood south of he Jumna, and all the almsmen encamped west of King Dhruvabhata' lodgment.

On the following morning, King Slladitya and King Kumara sailed on board warships, while King Dhruvabhata went with his elephant troops in an orderly and well-guarded array to assemble at the place of meeting. The eighteen kings and those below them in rank accompanied them in an orderly manner. On the first day the Buddha' image was installed in the thatched hall at the site of lmsgiving, and the best valuables and robes as well as delicious food were offered to it. Music was performed and flowers scattered until nightfall when the devotees returned to their encampments. On the second day the image of the God of the Sun was installed, and half he amount of aluables and garments offered on the first day was presented to this image. On the third day the image of Isvaradeva was installed, and the offerings presented to it were the same as those offered to the God of he Sun. On the fourth day alms were given to more than ten thousand monks, seated in a hundred rows, to each of whom were given one hundred golden coins, one pearl, and one felt robe. After food, drink, incense, and flowers had been offered to them, they left the place. The fifth group of alms receivers were the Brahmans, and it took more than twenty days to distribute gifts to them all. The sixth group of alms receivers were the heretics, and it took ten days to give alms to 152

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every one of hem. The seventh group of lms receivers were people coming from afar to seek alms, and it took ten days to present gifts to all of them. The eighth group of alms receivers were poor and desolate people, and the distribution of gifts to them all took one month.

Then the king exhausted all that he had accumulated in his treasure house during the past five years, except his elephants, horses, and weapons, which he kept for the suppression of rebellions and the defence of he state. All other valuables including his own garments, gems, earrings, bracelets, precious headdress, necklaces, and the lustrous pearl in his topknot, were given away as alms, without sparing a single one.

When everything had been given out, he asked his younger sister to give him a coarse suit to wear and worshipped the Buddhas of the ten quarters with great delight. He joined his palms and said, "Since I accumulated these valuables I always feared that I could not store them in a strong treasure house. Now I have stored them in the Field of lessedness, and they are really well stored. I hope I can always possess wealth and the Dharma to give them as alms to all living beings in all my future lives, so that I may achieve the Ten Capabilities and realize the Two Adornments." After the conclusion of the meeting, the various kings gave their valuables and money to the people to redeem the necklace of gems, the topknot pearl, the royal garments, etc., which King Slladitya had given away as alms, and returned them to the king as gifts to him. In a few days the king wore his royal garments and bis best jewels as usual.

Then the Master desired to take his leave and return home, but the king said, "I, your disciple, am only intending to spread the bequeathed Dharma together with Your Reverence. Why do you wish to return home so soon?" So he tarried for another ten days or so. King Kumara was also solicitous to detain him and said to the Master, "If he teacher can come to stay in my country and live on my offerings, I will build one hundred monasteries for you." Upon seeing that the kings were so earnest in their intention, the Master appealed to them sincerely, saying, "China is a country 153

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far away from here, and the Buddha Dharma became known there at a very late time. Although we know the main ideas, we are not able to understand the teachings in a perfect manner. That is why I came here to search for what was unknown to us. It is owing to the sincerity of the sages of my homeland who are eager to study the Dharma that I have been able to realize my wishes. Therefore I can never forget them even for a moment. It is said in a scripture, 'Those who impede others from studying the Dharma will be bom without eyes for many lives in the future.' If ou keep me here, you would deprive many monks of the advantage of learning the Dharma in that land. Wouldn' you fear the retribution of being bom without eyes?" The king said, "As I admire and respect your virtues, I wish I could always support you. Since it would spoil benefits to many people, I am really afraid of oing so. Now I shall let you go or stay as you see fit. But I do not know which route you will take for your homeward ourney. If ou go by way of he South Sea, I shall send an envoy to escort you." he Master said in reply, "When I came from China, I reached the western border of my country, where there is a country by the name of Gaochang, the king of which is an intelligent, brilliant person who takes delight in the Dharma. On seeing that I was coming here to seek the Way, he was deeply pleased and provided me with abundant supplies for my journey. He asked me to visit him again on my way home, and I must not act against his feelings; I should go back by the northern route." The king asked, "How much provision do you need?" The Master said in reply, "I need nothing." he king said, "How can that be so?" nd then he ordered that money and other things be offered to him. King Kumara also offered him various valuables, but the Master did not accept anything except an aurnika cape (made of the finest wool), presented by King Kumara to be used in case of rain during the journey. Then he took his leave, and the kings and monks escorted him for a distance of several tens of li before they turned back. At the moment of arting, none of hem could refrain from sobbing.

The Master, bringing his scriptures, images, etc., with him, travelled in company with the army of King Udita of northern 154

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249b India. He rode on a horse and proceeded gradually. Later, King Siladitya sent an elephant, three thousand golden coins, and ten thousand silver coins to King Udita to cover the Master' travelling expenses. Three days after the parting, the king, together with King Kumara and King Dhruvabhata, each bringing several hundred light cavalrymen, came up to say farewell again to the Master, so much did they accord him warm hospitality and cordiality. Four attendant officials, known as mahatara (similar to our officials without portfolio), were dispatched to send the king' letters written on white kapok cloth and sealed with red wax to the various countries through which the Master would pass on his way, requesting that the authorities supply him with horses and escort Rim stage by stage until he reached the land of Han. Starting from the country of Prayaga and travelling through the wilderness of a big forest toward the southwest for seven days, the Master reached the country of Kausambi. To the south of the city was the garden presented to the Buddha by the Elder Ghosila. After having worshipped the holy site, he proceeded again with King Udita to the northwest. In more than a month he passed through several countries and revisited the holy site of the Heavenly Ladders.

Proceeding further northwest for three yojanas, he came to the capital city of the country of Vilasana, where he stayed for two months and met two schoolmates, Simhaprabha and Simhacandra, who were then lecturing on the Abhidharmakosa Sdstra, the Mahayanasamparigraha Sdstra, the Vijnaptimdtratasiddhi Sdstra, etc. They were very happy to greet him. After his arrival, the Master also lectured on the Yogaparikalpana Sdstra and theAbhidharmasamuccayavyakhya Sdstra for two months, after which he took his leave and continued his return journey. Going northwest again for more than a month and passing through several countries, the Master reached the country of Jalandhara, the capital of the king of North India, where he sojourned for another month. King Udita then appointed a guide to escort him. Going westward for more than twenty days, he reached the country of Simhapura. There were then more than a 155

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hundred monks, all northerners, who carried scriptures and images and travelled with the Master on their way home. After more than twenty days, they came to a mountain stream that was infested with bandits. Fearing that he might be robbed by them, he always sent a monk to precede the others and asked him to tell the bandits, in case he should encounter them, "A monk has come from a distant country to seek the Dharma. What he has with him are scriptures and Buddha' images and relic bones. May you almsgivers protect him and not cherish any ill intention." The Master leading, the other monks followed behind. He actually met with some bandits on several occasions, but they did not do him any harm.

After travelling for more than twenty days, he reached the country of Taksasila and revisited the place where King Candraprabha had sacrificed his head a thousand times in his previous lives. Fifty yojanas to the northeast of his country was the country of asmfra. The king sent an envoy to invite the Master; but as he was riding on an elephant and had luggage with him, he was unable to go. After staying there for seven days, he proceeded northwest again for three days and reached the great Sindhu River, which was five or six li broad. His scriptures and images were loaded in a boat with his companions to sail across the river, while the Master waded through the river on his elephant. He had appointed a man in the boat to take care of he scriptures and some seeds of different kinds of rare Indian flowers. When the boat sailed to midstream, a turbulent gale suddenly arose. The waves tossed the boat and almost overturned it. The man who was asked to look after the scriptures was so frightened that he fell overboard, but was rescued by the other passengers. Fifty bundles of scriptures and flower seeds were lost, while his other property narrowly escaped damage.

At that time the king of Kapisa who was already in the city of Udakhanda heard that the Master was arriving and went personally to the riverside to greet him. He inquired, "I heard that you lost your scriptures in the river. Did you bring any seeds of Indian flowers and fruits with you?" "Yes, I did," was the reply. The king 156

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said, "That was the cause of the gale that stirred up the waves and almost overturned your boat. Since ancient times, those who brought flower seeds to cross this river have always had the same trouble." hen he returned to the city with the Master, who lodged in a monastery for more than fifty days. As he had lost some of is scriptures, he sent a man to the country of Udyana to copy the Tripitaka of he Kasyaplya school. On hearing that the Master was approaching, the king of Kasmlra, disregarding the long distance, also came personally to pay his respects to him and spent one whole day before he returned home.

The Master travelled with the king of Kapisa toward the northwest for more than a month and reached the domain of the country of Lampaka. The king sent his prince to go beforehand to instruct the people and monks in the capital to prepare pennants and streamers to greet the Master outside the city, while the king and the Master proceeded slowly. When they reached the capital, they were greeted by several thousand monks and lay people holding pennants and streamers in a grand and spectacular manner. Upon seeing the Master, the people were very happy. After worshipping him they surrounded him and proceeded with him while chanting praise. In the capital the Master stayed in a Mahayana monastery, and the king also convened a great and unlimited almsgiving meeting for seventy-five days.

From here the Master proceeded again due south for fifteen days and went to the country of arana to worship the holy sites. Again going northwest, he went to the country of vakan and also to the country of Jaguda. Again going north for more than five hundred li, he reached the country of rjisthana. Going out eastward from here he reached the domain of the country of Kapisa, where the king once more held a great almsgiving meeting for seven days. Then the Master took his leave and continued his journey. Going northwest for one yojana, he reached the city of Grosapam, where he parted with the king and proceeded northward. The king dispatched a minister commanding more than a hundred men, carrying fodder and food supplies, to escort the Master across the Snow Mountains. After a ourney of even days, 157

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they reached the summit of he great mountain, which had peaks rising one higher than another and dangerous cliffs of different shapes. Some were flat and some steep with irregular features. It is difficult to describe in Ml the hardships and difficulties of climbing this mountain. After that the Master could not ride on a horse and had to walk with a cane in hand. Travelling for seven days more, he came to a high range, below which was a village of about one hundred families. The villagers reared goats as large as donkeys. He lodged at this village. At midnight he resumed his journey with a villager riding on a mountain camel to lead the way. That place was full of snow gullies and ice-covered streams; without a villager as guide, all the travellers feared they might fall into them. The following day he crossed this dangerous icy place. By then there were only seven monks with some twenty hired men and one elephant, ten mules, and four horses. On the next day he reached the bottom of the range. Going by a winding path, he climbed up to another range, which looked to be snow clad; but when he approached it, he saw it was all white rocks. This was the highest range, and not even clouds and snowflakes could reach its top. In the evening of that day, he reached the summit of the mountain. The cold wind was so strong and piercing that none of his companions could stand erect. There was neither grass nor tree on the mountain. There were only rocks piled up high into lofty peaks, resembling a forest of stalagmites. As the mountain was high and the wind strong, no bird could fly over it; it could only stretch its wings at a distance of several hundred paces away on either the southern or the northern side of the range. None of he lofty mountains in Jambudvipa surpassed this one in height. The Master descended from the northwestern side of he mountain for a few li and came to a little piece of flat ground where he encamped for the night and resumed his ourney the next morning. After five or six days, he came down from the mountain and reached the country of Andarab, which was the old territory of Tukhara. There were three monasteries with several tens of monks who studied the Dharma of the Mahasamghika school. There was a stupa erected by King Asoka. The Master stayed there for five 158

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days and came down the mountain on the northwest side. After proceeding for more than four hundred li, he reached the country of host, which was also the old territory of ukhara. Going again northwest from here in a mountainous area for more than three hundred li, he reached the country of Ghur, which was situated beside the Oxus River and was the eastern boundary of ukhara. The capital city was on the southern bank of the river. There the Master had an interview with the grandson of Yehu Khan. As he ruled over Tukhara, he claimed to be a yehu. The Master stayed in his yamen for a month, and then the Yehu sent guards to escort the Master on his eastward ourney in the company of ome merchants. Two days later, he reached the country of Munjan. Beside it were the countries of Arini, Rohu, Krsma, and Parghar, all old territories of ukhara. Going again eastward from Munjan through a mountainous region for more than three hundred li, he reached the country of imatala, which was also the old territory of ukhara. Here the customs were roughly the same as those of the Turks. What was peculiar was that the married woman wore a headdress with a wooden horn more than three feet high. It had two branches in front representing her husband' parents, with the upper one denoting her father-in-law and the lower one, her mother-in-law. On the death of ne parent the corresponding branch as removed. When both parents were dead, the whole headdress was discarded. Going again eastward from here for more than two hundred li, the Master reached the country of Badakshan, which was also the old territory of ukhara. Because of he cold weather and snow, he stopped there for more than a month.

Going southeast from here through a mountainous region for more than two hundred li, he reached the country of Yamgan. Again proceeding southeast by a dangerous path for more than three hundred li, he reached the country of Kuran. Going northeast from here over mountains for more than five hundred li, he reached the country of Tamasthiti (also known as Hu-mi). This country was located between two mountains close by the Oxus River. It produced good horses, which were small in size but of 250b sturdy build. The customs of this country lacked etiquette and 159

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righteousness. Its people were fierce by nature, ill-looking in appearance, and different from those in other countries. Most of hem had blue eyes. There were more than ten monasteries. In the city of Khamdadh, the capital of he country, there was a monastery built by a previous king. Above the stone image of the Buddha in this monastery was a canopy made of old and copper and adorned with various gems, suspended by itself just over the Buddha' head. When anybody worshipped the image by circumambulating it, the canopy also rotated with him. When the worshipper stopped walking around, the canopy also stood still. Nobody could explain this miraculous phenomenon. (A detailed account of he establishment of this monastery is to be found elsewhere.)

Going northward from the great mountain in this country, the Master reached the country of Sikni. After traversing the country of Tamasthiti, he reached the country of SambhI. Going eastward from here over mountains for seven hundred li, he reached the Pamir Valley, which was more than a thousand li from east to west and over a hundred li from south to north, being situated between two snowy mountains. As it was in the midst of he Pamir Ranges, flurries of wind and snow never ceased even in the spring and summer seasons. Since it was a place of piercing cold, there were scarcely any plants and no crops at all. The region was desolate and without human traces. In the middle was a large lake, three hundred li from east to west and over fifty li from south to north, situated in the center of Jambudvipa. The terrain was high and protruding, and the lake was so vast that the eye could not reach its limit. There were hundreds and thousands of ifferent varieties of aquatic animals, which produced a boisterous noise like the din of various craftsmen' workshops in the marketplace. There were also different kinds of irds, as tall as ten feet, with eggs as big as urns, which were perhaps what the Tajiks called huge ova in olden times. A river branched out from the west of the lake, flowing westward to the eastern boundary of the country of Tamasthiti, where it converged with the Oxus and flowed westward to the sea. All the rivers on the right side converged in the same way. Another big river branched out from the east of the lake, flowing eastward 160

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to the western boundary of the country of Kashgar, where it converged with the Sita River and flowed eastward to the sea. All the rivers on the left side converged in the same way. Beyond the mountains to the south of the valley was the country of Balura, which abounded in gold and silver. The gold was of fiery color. The length of his lake from south to north corresponded to that of he Anavatapta Lake.

Exiting from this valley in the east, climbing over precipices, and walking on snowy paths for more than five hundred li, the Master reached the country of Kabandha. The capital city was built upon a lofty range with the Sita River at its back in the north. This river flowed eastward into the Salt Lake (Lop Nor) and then became a subterranean current, coming out again at the Mountain of ccumulated Stones, which was the source of the rivers in this country.

The king was wise and intelligent and had been on the Throne for many years. He acknowledged himself o be a descendant of he Cina-deva-gotra (the Divine Stock of Han). In the old palace of he king there was a temple of he Sastrin Kumarajiva. This venerable teacher was a native of aksasila. Being a man of ivine perception and refined manners, he recited thirty-two thousand words daily and wrote as many words in his treatises. He was so conversant with the Dharmas that they seemed to be child' play for him, and he was such a productive writer that he composed several tens of treatises, all very popular works. He was the founder of he Sautrantika school. At that time Asvaghosa in the east, Deva in the south, Nagarjuna in the west, and Kumarajiva in the north were known as the Four Suns, as they could shed light on the delusions of iving beings. As Kumarajiva had a great reputation, the late king went personally to attack his homeland and brought him back in order to make offerings to him.

More than three hundred li to the southeast of the city, the Master went to a great precipitous rock where there were two caves. In each of them one arhat entered the Samadhi of the Cessation of Mentality, sitting erect and motionless and looking very thin and weak, but not collapsing or decaying for more than 161

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seven hundred years. The Master stayed in this country for more than twenty days.

Going northeast again for five days, he came upon a gang of robbers. His merchant fellow-travellers were so frightened that they climbed up the mountain, and his elephant was chased and drowned in a river. When the robbers had gone away, he proceeded again with the merchants, gradually descending toward the east. Braving the cold climate and travelling through dangerous ways for more than eight hundred li, he emerged from the Pamir Ranges and reached the country of Usar.

Two hundred li to the west of the city was a great mountain with very lofty ridges and peaks, on which stood a stupa. He heard an old legend that several hundred years before, the mountain had once collapsed with the shaking of thunder, and in it was found a dried-up and tall body of bhiksu sitting with closed eyes; his long beard and hair covered his face and shoulders. A woodcutter saw it and reported to the king, who came in person to see and worship the bhiksu. Upon hearing about this, the common people assembled there from far and near and made offerings of flowers that were piled up in heaps. The king inquired, "Who is this person?" bhiksu said in reply, "This is an arhat monk sitting in the Samadhi of the Cessation of Mentality. He must have been here for many long years, so that his hair has grown to such a length." The king said, "How can we wake him up from his meditation?" The bhiksu replied, "Once a person is out of editation, his corporeal body that is sustained by material food will be ruined. We should first sprinkle ghee and milk over his body to moisten the skin and then strike a bell to wake him up. He might thus come out from meditation."The king said, "Excellent!''And he followed the advice of the monk, sprinkled milk over the arhat, and struck a bell. The arhat then opened his eyes and looked around, saying, 'Who are you dressed in religious robes?"They replied, 'We are bhiksus" he arhat asked, "Where is my teacher Kasyapa Tathagata now?" hey replied, "He entered nirvana long ago." Upon hearing this, the arhat felt sorrowful and inquired again, "Has Sakyamuni Buddha achieved Supreme Enlightenment yet?" They replied, "He has 162

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already achieved enlightenment. After having completed his task of benefiting all living beings, he also has entered nirvana." On hearing this, the arhat lowered his eyes for a long time, and holding up his hair in his hands he rose into the air and performed a great miracle, which produced fire and cremated his body. His ashes dropped to the ground, and the king and the people collected them and built a stupa in which to bury them. This was the stupa that they built.

Going north from here for more than five hundred li, the Master reached the country of ashgar (which was known in olden times as Sule after the name of ts capital, but the correct pronunciation is Srlkritati; the name Sule was incorrect). Again going southeast from here more than five hundred li, he crossed the Sita River, climbed over a large mountain, and reached the country of Chakuka (known as Juqu in olden times). In the south of the country there was a great mountain with many caves. Most of the Indians who had gained the various stages of sainthood came to live in those caves by supernatural powers, and quite a number of them entered nirvana there. There were then three arhats still living in the caves. Since they were in the Samadhi of the Cessation of entality, their beard and hair grew long gradually; so the monks went to shave them from time to time. In this country there were many Mahayana scriptures. Those that consisted of ten thousand stanzas each amounted to several tens of orks. Travelling eastward from here for more than eight hundred li, the Master reached the country of Kustana (meaning Earth Breast, that being the correct name used by the people; commonly known as the country of Hvamna; to the Huns it was known as Odun, and to the various Hu tribes, as Hotan, while the Indians called it Kustana; it was incorrect to call it Yutian in olden times). Most of the country was sandy land that was good for growing cereals and had plenty of fruits. It produced carpets and fine felt, and the felt-makers also spun coarse and fine silk. The land also had large quantities of hite as well as black ade. The climate was temperate. The people knew rites and righteousness and were fond of learning and music; they deported themselves in a meticulous 163

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and correct manner, quite different from the customs of the other Hu peoples. Their system of writing was derived from the Indian language but with slight alterations. The Buddha Dharma was esteemed; there were a hundred monasteries with more than five thousand monks, most of hom studied Mahayana teachings. The king was a valorous and intelligent man with a martial spirit, and he respected and loved men of irtue. He claimed to be a descendant of the deity Vaisravana. His ancestor was a prince of King Asoka in the country of Taksasila who was later exiled to the north of Snow Mountain to be a shepherd. In the course of searching for water and grassland he came here and founded his capital. But for a long time he did not have a son, and so he prayed for one in the temple of the deity Vaisravana. A son was born to him from the forehead of the deity, and the ground in front of the temple produced something with a wonderful taste, as sweet and fragrant as milk, which was taken to feed the infant. In this way he was brought up. After the demise of he king, his son succeeded him on the Throne. The influence of is virtue spread far and wide, and he was so powerful as to have annexed many other countries. The reigning king was descendant of is. As his ancestor was nourished with milk from the earth, the country should correctly be called Kustana, meaning the Earth Breast country.

After entering this country, the Master came to the city of Bhagya, in which there was an image of he Buddha seated, more than seven feet in height, wearing a precious crown and with dignified and perfect features. It was said by legend that this image was originally in the country of Kasmira and was brought to this city. Once an arhat had a novice who was afflicted with measles. At the moment of dying he wanted to eat some vinegary rice cakes. With his divine sight, the teacher saw that there were such cakes in Kustana. So he went there secretly with his power of ivine feet and begged for some to give to the novice. After eating the cakes, the novice was happy and wished to be reborn in that country. By the power of is will he was reborn after his death in the family of the king. When he had succeeded to the Throne, he was brave and talented in strategy. As he was ambitious and desirous of nnexing 164

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the territory of other countries, he crossed the Snow Mountains to attack the country of his previous life. Then the king of Kasmira also selected his generals and drilled his troops to resist the invaders. The arhat said to him, "Do not take the trouble to raise your weapons. I shall send him away." So he went to the place of the king of Kustana and told him the fault of cherishing a mind of craving and cruelty. When the novice' robe worn by him in his previous life was shown to him, the king gained the wisdom of knowing past events and felt deeply ashamed of imself. He renewed his friendship with the king of Kasmira and withdrew his troops, but he brought back with his army the Buddha' image which he had worshipped in his former life. When the image reached this city, it refused to be moved any further. Even when the king and his soldiers tried to move it with maximum effort, they failed to shift it. Thus a temple was constructed over the image, and monks were invited to live there. The king gave his crown, which he loved, to adorn the head of the Buddha image. The crown was still in existence with many valuable gems on it, and those who saw it praised it with admiration.

The Master sojourned there for seven days. When the king of Kustana heard that the Master had arrived in his domain, he came in person to welcome and greet him. On the day after the following day the Master continued his journey, while the king returned to the capital beforehand, leaving his son behind to attend to the Master. When the Master had proceeded for two days, the king dispatched his attending officials to meet him. He stopped for the night at a place forty li away from the capital. On the following day, the king together with monks and lay people received the Master on the left side of the road with music, incense, and flowers. Upon his arrival, he was invited into the city and was lodged in a Hinayana Sarvastivada monastery.

More than ten li to the south of he royal city, there was a large monastery, constructed by a previous king of this country for the Arhat Vairocana (meaning Universal Illumination). Formerly, when the teachings of he Dharma had not spread to this country, the arhat came here from Kasmira and sat in meditation in a wood. 165

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When someone saw him dressed in a strange manner, he reported it to the king, who, upon hearing it, went personally to see and asked him, 'Who are you staying alone in this wild wood?" The arhat said, "I am a disciple of the Tathagata and am staying here calmly in accordance with the Dharma."The king inquired, "What is the meaning of the term Tathagata?" The arhat said in reply, "Tathagata is an honorable title of the Buddha, who was Prince Sarvasiddhartha, the son of Ring Suddhodana. Out of pity for all living beings submerged in the sea of suffering without salvation or rescue, the Prince abandoned all his property, all the seven kinds of ewels that were the possessions of wealthy persons, and gave up being a universal monarch ruling over the four continents to live in a quiet forest and practise the Way. After six years he achieved his fruition, gained the golden body of a Buddha, and realized the Dharma untaught by any teacher. He sprinkled the Sweet Dew at the Deer Park and let his mani pearl sparkle on Vulture Peak. For eighty years he taught his teachings for the benefit and delight of he people. When the cause of is edification had been fulfilled, he ceased to exist in his incarnate body and returned to Ultimate Reality. His bequeathed images and scriptures have been handed down until the present time. It is due to the good deeds you have done in the past that you are now a lord of en. You should assume the responsibility of urning the Wheel of the Dharma and wisely take refuge in it. But how is it that you are in such darkness as not to have heard about it?" The king said, "I was submersed in my accumulated sins, so I did not hear the name of the Buddha. It is by the benefit of the blessedness of my ancestors that today I am honored by the presence of saint. Since there are images and scriptures bequeathed by the Buddha, I beg to have them so that I may practise the Way." The arhat said in reply, "If ou have such a wish, you should build a temple first, and then a divine image will come by itself."

Thus the king urned back is royal carriage. Together with his ministers, he selected a fine plot of land with discretion and ordered that good artisans be chosen. After having asked the arhat about the style of the building, they constructed a temple. When

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the temple was completed, the king inquired again, "Now the temple is ready, but where is the Buddha image?" The arhat replied, "Just be utterly sincere in your mind. The image is not far from coming." The king and his ministers, together with the common people, burning incense and holding flowers in their hands, stood with concentrated minds. In a moment a Buddha image came down from the air and descended onto the precious pedestal, shining brilliantly with awe-inspiring features. The king was happy to see it and praised it without limit, and he invited the arhat to preach the Dharma to the people. Thus the king and the people of the country made profuse offerings to the temple, which was the first one ever erected in this country.

As the Master had lost some scriptures while crossing the Indus, he sent someone, after arriving in this country, to Kucha and Kashgar to seek new texts. As the king of Kustana pressed him to stay, he could not resume his homeward journey at once. Thus he wrote a letter and asked a servitor from Gaochang to go in company with some merchants to inform the court of China that he had gone to the Brahmanic countries to seek the Dharma and was now at Kustana on his return journey. In the letter he wrote: I, Sramana Xuanzang, beg to make the following statement: I have heard that Ma Rong as a man of reat erudition and Zheng Xuan went to Fufeng to study under him, and that Fu Sheng was a scholar with a bright and intelligent mind, so Chao Cuo repaired to Jinan to be his student. From this we may know that ancient people travelled far to acquire even the shallow learning of Confucianism. Needless to say, we should not be daunted by the long distance and give up the attempt to visit the mysterious traces left by the Buddha after he had benefitted living beings or to search for the wonderful teachings of the Tripitaka that will emancipate us from the bondage of ignorance. I undertook the journey because the Buddha flourished in the western countries. Although his bequeathed teachings had been transmitted to the East and the outstanding texts had been introduced to 167

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252a

our land, there were still many to seek to make them complete. So I always thought of oing to undertake further studies, disregarding the safety of y life. Thus in the fourth month of he third year of henguan (629), I ventured to act against the law and the regulations, and I set out privately for India. I traversed the vast shifting desert, climbed over the lofty range of he Snow Mountains, passed through the dangerous way of the Iron Gate, and sailed across the billowy Hot Sea. I started from the divine capital of Chang'an and ended at the new city of Rajagrha. The distance in between was more than fifty thousand li. Although I travelled through lands with a thousand different customs and encountered a myriad of dangers and hardships, I met no hindrance wherever I went, because I was depending upon Your Majesty' celestial prestige. I even enjoyed magnanimous hospitality, so that I did not feel fatigue or weariness and had my wishes fulfilled. Thus I could visit Grdhrakuta Mountain and worship the Bodhi tree, see the traces that I had never seen before, and read scriptures unheard-of previously. I witnessed all the divine wonders in the universe and perceived the transformation and development of he principles of in and ang in nature. I also publicized the grace and virtue of our Majesty so as to inspire the respect and admiration of the people in the countries with dissimilar traditions that I visited in the course of travelling around for seventeen years. Starting from the country of Prayaga, coming through the domain of Kapisa, climbing over the Pamir Range, and crossing the Pamir Valley, I have now reached Kustana on my homeward way. As my elephant has been drowned and I have brought with me a large number of scriptures that I have not yet obtained horses to carry, I have to stop on the way for some time and am unable to come by galloping steed to have an interview with Your Majesty at an earlier moment. While I stretch my neck and look up to Your Majesty with extreme respect, I am sending Ma Xuanzhi, a layman of Gaochang, 168

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to go with some merchants to present this letter before my arrival.

After that the Master lectured on the Yogacarabhumi Sastra, the Abhidharmasamudaya Prakarana Sastra, the Abhidharmakosa Sastra, and the Mahayanasamparigraha Sastra for the monks of Kustana. In one day and one night he expounded these four treatises one after another. The king, together with the monks and lay people, took refuge in the Master and attended his lectures; and a thousand people came every day. After the lapse of even or eight months, the messenger returned with an imperial decree from the court, promising to dispatch envoys to welcome the Master with an expression of egards. It said:

We are extremely happy to hear that the teacher is coming back after seeking the Way in foreign lands. He may come speedily to see us. Let him bring back those foreign monks who understand the Sanskrit language and the meanings of the scriptures. We have already instructed the authorities of Kustana and other countries, asking them to escort the teacher, so that carriers and horses may not be lacking. The governor of Dunhuang has also been ordered to receive the teacher in the desert, and the governor of Shanshan, to receive him at the Jumo River.

Having received this decree, the Master immediately resumed his journey; and the king of ustana presented him with rich farewell gifts.

After leaving the capital and travelling eastward for more than three hundred li, the Master reached the city of ima, in which was a standing image of he Buddha carved in sandalwood, more than thirty feet high, that had a stately and awe-inspiring appearance and worked miracles very often. If a man was suffering from a disease, he might paste a piece of old foil on that part of he image corresponding to his diseased part, and his illness would be cured at once. Whatever prayed for would mostly be fulfilled. It is said by tradition that this image was made when the Buddha was living in the world by King Udayana of the country of Kausambl. After 169

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the nirvana of he Buddha, the image flew from there to the city of Araurak north of this country. Afterward it moved itself to its present place (the story is found elsewhere). It is also said by tradition that a prediction foretold that the image would enter a dragon' palace after the extinction of the Dharma of Sakyamuni Buddha.

From east of the city of Pima the Master entered the desert. After travelling for more than two hundred li, he reached the city of Nina. From here he again went eastward to the great shifting desert, in which the sand drifted with the wind and there was neither water nor grass, but many troubles from heatstroke, demons, and evil spirits. There was no path, and wayfarers had to look for human and animal skeletons as road signs when they travelled to and fro. It was difficult to cross this barren desert; one had to follow the traces and proceed from stage to stage. Going again for more than four hundred li, he reached the old territory of Tukhara. Again going for more than six hundred li, he reached the old country of almadana, the land of umo. Again going northeast for more than a thousand li, he reached the old country of avapa, the land of Lulan, and finally the domain of his own country, after passing through many different places. Having obtained horses, he dismissed the messengers from Kustana, who returned home with their camels and horses. The local authorities wished to reward them for their services, but they departed without accepting anything.

Upon arriving at Shazhou, the Master wrote another letter to the Emperor, who was then in his palace at Louyang. When the letter arrived, the Emperor knew that the Master was approaching. He instructed Fang Xuanling, the Imperial Regent of the Western Capital and Left Premier with the title of the Duke of Liangguo, to order the authorities to wait and welcome the Master. 252b Having heard that the Emperor was about to go on a punitive expedition to the region near the Liao River, the Master feared that he would be delayed on the way and could not see the Emperor in time. Thus he proceeded with double speed and reached the canal so quickly that the authorities were at a loss how to receive him, 170

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as they had had no time to lay out a reception in an impressive and dignified manner. But the people, who heard about his arrival, voluntarily rushed out to greet and worship the Master in the streets, which ere so crowded that e was unable to move forward and was obliged to spend the night at the canal. 171

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