T2087 The Great Tang Dynasty Record of the Western Regions

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BDK English Tripiṭaka Series THE GREAT TANG DYNASTY RECORD OF THE WESTERN REGIONS (Taishō Volume 51, Number 2087) Translated

by

Li Rongxi

BDK America, Inc. 1996

Copyright © 1996 by BukkyōDendōKyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. Second Printing, 2016

ISBN: 978-1-886439-02-3

Library of Congress Catalog Card Number: 96069942 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the CompassionateOne reach each and every person in the world.

NUMATAYehan

Founder of the English

August 7, 1991 Tripiṭaka Project

v

Editorial Foreword

In January, 1982, Dr. NUMATAYehan, the founder of the Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist Canon) into the English language. Under his leadership, a special preparatory committee was organized in April, 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson); BANDŌ Shōjun; ISHIGAMI Zennō; KAMATA Shigeo; KANAOKAShūyū; MAYEDASengaku; NARAYasuaki; SAYEKIShinkō; (late) SHIORI Ryōtatsu; TAMARU Noriyoshi; (late) TAMURA Kwansei; URYŪZU Ryūshin; and YUYAMAAkira. Assistant members of the Committee were as follows: KANAZAWAAtsushi; WATANABEShōgo; Rolf Giebel of New Zealand; and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected 139 texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India, but also include works written or composed in China or Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATAwished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment, but the transmission of the teaching of the Buddha to the whole world in order to create harmony and peace among mankind. Therefore, any notes, such as footnotes and endnotes, which might be indispensable for academic vii

Publisher’s Foreword

Editorial Foreword

purposes, are not given in the English translations, since they might make the general reader lose interest in the Buddhist scriptures. Instead, a glossary is added at the end of each work, in accordance with the translators' wish. To my great regret, Dr. NUMATApassed away on May 5, 1994 at the age of 97, entrusting his son, Mr. NUMATAToshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor HANAYAMAShōyū, on June 16, 1995, at the age of 63. After these severe blows, the Committee elected me, Vice-President of the Musashino Women's College, to be the Chair in October, 1995. The Committee has renewed its determination to carry out the noble intention of Dr. Numata, under the leadership of Mr. Numata Toshihide.

The present members of the Committee are MAYEDASengaku (Chairperson), BANDŌ Shōjun, ISHIGAMI Zennō, ICHISHIMI Shōshin, KAMATA Shigeo, KANAOKAShūyū, NARAYasuaki, SAYEKIShinkō, TAMARUNoriyoshi, URYŪZU Ryūshin, and YUYAMAAkira. Assistant members are WATANABEShōgo and MINOWAKenryō.

The Numata Center for Buddhist Translation and Research was established in November 1984 in Berkeley, California, U.S.A. to assist in the publication of the BDK English Tripiṭaka First Series. In December 1991 the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. The Numata Center has thus far published seven volumes and has been distributing them. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Translation Committee in Tokyo.

November 1, 1995 MAYEDASengaku

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

In December, 1991, at the Numata Center for BuddhistTranslation and Research in Berkeley, California, a publication committee was established for the purpose of seeing into print the translations of the Buddhist works in the BDK English Tripiṭaka Series. This committee processes the translations forwarded by the Translation Committee in Tokyo. It performs the duties of copyediting, formatting, proofreading, indexing, consulting with the translators on questionable passages, and so on—the routine duties of any publishing house. No attempt is made to standardize the English translations of Buddhist technical terms; these are left to the discretion of the individual translator. Represented on the committee are specialists in Sanskrit, Chinese, and Japanese, who attempt to ensure that fidelity to the texts is maintained.

This Publication Committee is dedicated to the production of lucid and readable works that do justice to the vision of the late Dr. NUMATAYehan, who wished to make available to Western readers the major works of the Chinese and Japanese Buddhist canon.

"Taishō" refers to the Taishō Shinshū Daizōkyō,which was published during the period from 1924 to 1934. This consists of one hundred volumes, in which as many as 3,360 scriptures in both Chinese and Japanese are included. This edition is acknowledged to be the most complete Tripiṭaka of the Northern tradition of Buddhism ever published in the Chinese and Japanese languages. As with all books in the BDK Series, the series number on the spine and title page of each work corresponds to the number assigned to it by the Translation Committee of the BDK English Tripiṭaka in Tokyo. A list of the volume numbers is appended at the end of each volume. For the convenience of scholars who may wish to turn to the original texts, Taishō page and column numbers are provided in the margins of each volume.

Those participating in the work of this committee are Diane Ames, Brian Galloway, Nobuo Haneda, Charles Niimi, and Rev. Kiyoshi S. Yamashita. Philip Yampolsky

Chairperson

July 1, 1996 Publication Committee

ixix

Contents

A Message on the Publication of the English Tripiṭaka NUMATAYehan v

Editorial Foreword MAYEDASengaku vii Publisher's Foreword Philip Yampolsky ix Translator's Introduction Li Rongxi xiii The Great Tang Dynasty Record of the Western Regions Preface by Jing Bo 3

Preface by Yu Zhining 7

Fascicle I 11

Thirty-four Countries, from Agni to Kāpiśī Agni, Kuci, Bālukā, Nujkend, Shash, Feihan, Sutrūshana, Samarkand, Mimohe, Kapūtānā, Kuṣāṇika, Khagan, Bukhārā, Betik, Horiṣmīka, Kasanna, Tirmidh, Sahāniyan, Kharūn, Shūmān, Kuvāyāna, Wakhsh, Khuttalān, Komidai, Baghlan, Hrum-Simingān, Khulm, Baktra, Zumathān, Gūzgānān, Talaqān, Kacik, Bāmīyāna, Kāpiśī Fascicle II 41

Three Countries, from Lampā to Gandhāra Lampā, Nagarahāra, Gandhāra

Fascicle III 71

Eight Countries, from Udyāna to Rājapura Udyāna, Balūra, Takṣaśilā, Siṃhapura, Uraśā, Kaśmīra, Parṇotsa, Rājapura Fascicle IV 97

Fifteen Countries, from Ṭakka to Kapitha Ṭakka, Cīnabhukti, Jālaṃdhara, Kulūta, Śatadru, Pāriyātra, Mathurā, Sthāneśvara, Śrughna, Matipura, Brahmapura, Goviṣāṇa, Ahicchattra, Vilaśāṇa, Kapitha

Fascicle V 121

Six Countries, from Kanyākubja to Viṣaka Kanyākubja, Ayodhyā, Ayamukha, Prayāga, Kauśāmbī, Viṣaka xi

Translator’s Introduction

Contents

Fascicle VI 145

Four Countries, from Śrāvastī to Kuśinagara Śrāvastī, Kapilavastu, Rāma[grāma], Kuśinagara Fascicle VII 171

Five Countries, from Bārāṇasī to Nepāla Bārāṇasī, Garjanapati, Vaiśālī, Vṛji, Nepāla Fascicle VIII 195

The Country of Magadha (1)

Fascicle IX 231

The Country of Magadha (2)

Fascicle X 259

Seventeen Countries, from Īraṇaparvata to Malakūṭa Īraṇaparvata, Campā, Kajaṅgala, Puṇḍravardhana, Kāmarūpa, Samataṭa, Tāmraliptī, Karṇasuvarṇa, Uḍa, Koṅgoda, Kaliṅga, Kosala, Andhra, Dhānakaṭaka, Cola, Draviḍa, Malakūṭa Fascicle XI 285

Twenty-three Countries, from Siṃhala to Varṇu Siṃhala, Koṅkaṇapura, Mahārāṣṭra, Bharukacchapa, Mālava, Aṭali, Kiṭa, Valabhi, Ānandapura, Suraṭṭha, Gūrjara, Ujjayanī, Zhizhituo, Maheśvarapura, Sindhu, Mūlasthānapura, Parvata, Audumbatira, Laṅgala, Pārsa, Pātāsila, Avaṇḍa, Varṇu Note on Siṃhala by Zeng He 312 Fascicle XII 315

Twenty-two Countries, from Jāguḍa to Gostana Jāguḍa, Vṛjiṣṭhāna, Andarāb, Khosita, Huoh, Mungān, Alini, Rāhu, Krisma, Pārghar, Himatala, Badakshān, Invakan, Kuraṇa, Dharmasthiti, Śikni, Shangmi, Kabhanda, Wusha, Kasha, Cukuka, Gostana Eulogy of the Buddha 344

Eulogy of Xuanzang 346

Note by Bianji 351

Glossary 355

Bibliography 359

Index 361

A List of the Volumes of the BDK English Tripiṭaka (First Series) 389 xii

Translator's Introduction

The Great Tang Dynasty Record of the Western Regionsis the travelogue of the journey undertaken by Tripiṭaka Master Xuanzang in India and some parts of Central Asia in 629-645 C.E.An epoch-making figure in the history of Chinese Buddhism, Xuanzang was born at Chenliu (in the suburbs of present-day Kaifeng municipality in Henan province) in 600 C.E.with the family name of Chen. His ancestral line, according to Bianji's "Eulogy" appended at the end of this Record, is said to be traceable as far back as the legendary Emperor Shennong, who is supposed to have reigned around 3000 B.C.E.But according to ascertainable historical data, Master Xuanzang was the progeny of Chen Shi, alias Zhonggong, who once served as magistrate of the ancient Taiqiu county during the reign of Yongping (58-75 C.E.) of Emperor Ming of the Later Han dynasty. His greatgrandfather, Chen Xin, was the governor of Shangdang prefecture during the Northern Wei dynasty (386-534 C.E.), while his grandfather, Chen Kang, served as an official at the court of the Northern Qi dynasty (561-77 C.E.). His father, Chen Hui, was a learned scholar who devoted himself to the study of Confucian classics and refused to accept government appointments at a time when the country was in turmoil.

Xuanzang was the youngest of the four children of the family. After becoming a novice while he was a youth, he lived with his second brother, Chen Su, who had become a monk previously with the religious name of Changjie at Jingtu Monastery in Luoyang, where Xuanzang started his career as a student of Buddhist doctrines under the instruction of various teachers. At the age of twenty he was fully ordained as a bhikṣuat Chengdu in the fifth year of the Wude period (622 C.E.). In the course of his study he was bewildered by the various theories in the Buddhist texts available in Chinese translations. He had a strong impulse to solve these theoretical uncertainties by searching for the missing, untranslated original Sanskrit texts, particularly the Yogācārabhūmi-śāstra;thus he braved all hardships lying ahead on the journey to India. Violating a government ban on emigration, he slipped out of the empire without official permission. During xiii

Translator's Introduction

his sojourn of sixteen years in India, he studied the Yogācārabhūmi-śāstraand other texts under the tutelage of Venerable Śīlabhadra, a well-known Buddhist scholar of Nālandā Monastery near Rājagṛha. Xuanzang visited all the important Buddhist sites and ruins, enjoyed great popularity in India through his learning as an outstanding Buddhist scholar, and he won the support of the reigning monarchs such as Śīlāditya and others of India. When Xuanzang reached Khotan on his way back to China, he brought with him as many as six hundred and fifty-seven books bound in five hundred and twenty bundles that he had acquired in India, carried by twenty packhorses. He sent a message by a merchant to inform Emperor Taizong (r. 627-649) of his forthcoming arrival in the capital. The emperor immediately dispatched a reply, urging Master Xuanzang to quicken his speed in his homebound journey. Upon his arrival in the capital on the seventh day of the first month in the nineteenth year of Zhenguan (645 C.E.), Xuanzang was given a warm and lively welcome by the emperor. In the course of the conversation Emperor Taizong inquired about the conditions in the various regions and countries the master had visited. In reply, Xuanzang informed the emperor of what he had seen or heard concerning the religion, geography, local products, habits and customs, climates, and legends and fables of the different localities of India and Central Asia. Fascinated by his account, Emperor Taizong right away requested Master Xuanzang to write a book about the journey for his reference. This was the cause for the compilation of this Record,which Xuanzang completed in 646 C.E., the year after his return to the capital, with the assistance of Bianji, a monk-scholar of Zongchi Monastery, who was invited by imperial order to help the master in his translation work. Bianji was not merely a steno grapher who took down Xuanzang's dictation, as he modestly says in his "Eulogy"; he was also an editor who put the master's oral recitation into the classical style of the Chinese written language. This is why Bianji's name appears on the title page as the compiler of the Record.The name of Master Xuanzang appears as the translator, perhaps because certain passages of the Record,such as the Jātaka stories, were not his but the work of earlier writers. For further details of Xuanzang's life, see Li Rongzi, trans., A Biography of the Tripiṭaka Master of the Great Ci'

en Monastery of the Great Tang Dynasty

(Berkeley: Numata Center for Buddhist Translation and Research, 1995). Here I should like to mention that the passage at the end of Fascicle XI is an addition appended some seven hundred years after the time of Xuanzang. This xiv

Translator's Introduction

passage deals with Zheng He's visit to Sri Lanka during the reign of Emperor Chengzu (r. 1403-24) of the Ming dynasty. Zheng He (1371-1435) was an influential eunuch at the court, and in 1405 he was ordered to lead an official mission to visit various countries in South Asia and around the Indian Ocean. In the course of his voyage, he visited King Bhuvanaikabāhu V (r. 1372-1408) of Sri Lanka. Thus it seems that Zheng He was probably the person who wrote this passage.

From the second half of the nineteenth century onward, when French and English translations of the Recordappeared, Indian and Western historians and archaeologists found this work of great value in filling certain gaps in the history of India and locating the sites of former glories of ancient India. With its exact descriptions of distances and locations of different places, the Recordserved as a guidebook for the excavation and rediscovery of such important ancient sites as the old city of Rājagṛha, the Temple of the Deer Park at Sarnath, the grottoes of Ajantā, the ruins of the well-known Nālandā Monastery in Bihar, etc. Thus The Great Tang Dynasty Record of the Western Regionsis not merely a book to be studied by students of Buddhism but also a substantial and interesting reference providing rich information about medieval India for the general reader. xv

Contents

THE GREAT TANG DYNASTY RECORD OF THE WESTERN REGIONS

Preface

Jing Bo

I venture to consider that the vast space between heaven and earth is so extensive, and that the dissimilarities of human beings endowed with consciousness and intelligence are so variant, that the Talk on Heavencould not trace their limits, nor could the Comprehensive Map of the Earthdistinguish their original sources. From this we may know that it is impossible to relate all the places that are not mentioned in the regional records and lie beyond the reach of the influence and education of the imperial court.

As regards India, it has a long history since its establishment as a country. There saints and sages spring up generation after generation, and the morality of kindness and justice is their common custom. But in the past we never had contacts with that country, and its territory is not conjoined with the Middle Kingdom. It is neither recorded in the Shanhai jing(Book on Mountains and Seas) nor mentioned in the Wanghui pian("Chapter on the Royal Meeting"). Although Zhang Qian, the Marquis of Bowang, opened the road to the Western Regions, he was inspired in vain by the sight at Bactria of bamboo sticks produced at Qionglai Mountain in China. The Kunming route was obstructed by the mountainous region of Yuexi in the southwest, and so Emperor Wu of the Han dynasty could only excavate the Divine Lake at Chang'an to train his navy, but to no effect. Therefore even though astrological signs had shown the good omen of the birth of the Buddha, his abstruse teachings were impeded from being introduced to China for a thousand years. Emperor Ming of the Han dynasty dreamed of a golden figure with a sunlike halo behind its head, but the divine light of Buddhism was still enshrouded in secret ten thousand liaway. When Cai Yin was dispatched to the Western Regions in search of the Buddhist religion, he invited Kāśyapa-Mātaṅga to Luoyang with Buddhist scriptures, which were preserved at the Rock Chamber, but these were not as profound as the texts kept in the Nāga Palace in India. The Buddha's image was drawn at the Terrace of Coolness, but it was not as fine as the statue erected at Vulture Peak.

3

867b

867c

The Great Tang Dynasty Record of the Western Regions

After that the governance of the state became faulty and eunuchs and people of ignoble character swayed the realm. They brought disaster upon the Eastern Capital and disrupted the country. The Empress and Empress Dowager started disturbances and split the nation, as one tears a piece of silk into pieces. Political institutions and decrees died out at Hangu Pass and Luoyang, and beacon fires were set to give the alarm at the strategic watchtowers. Thus the cities became blockaded by fortresses at the four suburbs. India was separated from here by a very great distance. There were, however, occasional inquisitive travelers who visited that country to hunt for novelty. Although they have left us some records, they did not make a full account of the products and topography of the places they visited. They merely quoted passages from books of strange stories and did not make a thorough study of the truth of bhūtatathatā(absolute truth). Even at the time of the Sui dynasty, when the empire was unified and the domain considerably expanded, people could only gaze at the sea in the West and regret that they were unable to proceed further. They had to ponder over the situation while looking at the country of Dongli (Tāmraliptī?). It is true that many a man has hoisted banners and flags outside the Yumen Pass, but no record can be found about anyone who successfully crossed the Pamir Range. How could anyone ride through the Snow Mountains and halt for a while beside the dragon lake? This was really because the virtue of the Sui rulers was not pervasive and their prestige not far-reaching. The House of Great Tang, holding sway over the empire, has opened up the world for the initiation of imperial prospects. The comets [of rebels] have been swept away and the fortune of the nation has been brightened. Its achievements are as great as the creation of the universe, and its brilliance is equal to the light of the sun and the moon. All people are grateful for having gained a new life, as if they had been saved from the mouths of jackals and wolves. Every family is glad about having a new lease on life, as if their souls had returned from the sphere of ghosts and demons. Alien residents of different nationalities reside on Gao Street in the capital, and all distant and desolate places are included in the imperial territory. It may be said that the Ten Spirits Islands are parts of the Imperial Garden, and that the four seas are regarded as its ponds and pools. The Five Emperors of old are slighted and the monarchs of ancient ages are held in scorn.

4

Preface by Jing Bo

Having entered the gate of the Dharma in his childhood, Dharma Master [Xuanzang] regretted that he had not been to the Jetavana Garden; when he grew up he thought about the traces left by the Buddha and eagerly looked forward to visiting the Deer Park. Thus he lifted up his robe to start the journey to the Land of Purity; this was his long-cherished desire. At a time when the general mood of honesty was prevailing westward, and in the season when the climate was suitable for officials to take homebound trips to the east, he started his journey, with his pewter staff in hand, in the third year of Zhenguan. Under the spiritual protection of his ancestors, he was able to reach lands with various customs, and he met with many dangers that he eventually weathered safely. With the aid of deities he traversed risky paths, from which he barely escaped with his life. He suffered the abrupt changes of scorching heat and bitter cold, passing through many places before he reached his destination. If we speak of inquiring into the truth, it depends on whether one sees or does not see the difference between the theories of emptiness and existence; research into the sublime teachings lies in whether one has or has not heard about the doctrine of birth and death. Doubts about the sea of truth must be solved to enable all living beings to awaken from the stream of delusion. He collected various scriptures, of which not a single word he did not understand, and he visited all the holy sites, none of which did he not see in person. After having traveled for many years, he returned home and reached Chang'an in the first month of the nineteenth year [of Zhenguan], bringing back six hundred fifty-seven books, which he translated into Chinese by imperial decree.

Dharma Master [Xuanzang] personally visited one hundred ten countries and heard information about twenty-eight countries. Some of them are mentioned in the historical records of previous dynasties, while others are known to us for the first time in the present age. All of them are influenced by the spirit of harmony and enjoy the benevolence of Great Tang. They have paid homage and submitted to the authority of the Emperor, beseeching him to dispatch officials to reform their language. They climbed mountainous paths to come to offer tribute, and they were so merrily entertained at the imperial court that they clapped their hands; dressed in the costume of the Tang, they formed into groups. Regarding their different products and local conditions, as well as their social customs and the mountains and rivers of their lands, 5

Yu Zhining, Duke of Yanguo and Left Premier of the Board of Ministers

The Great Tang Dynasty Record of the Western Regions

we have to refer to their books for ancient times; for recent times we can inquire of elderly people. Distant are those alien countries but here they appear clearly before our eyes. We need not take the trouble to write letters to find out details that are already written on white silk and entitled The Great Tang Dynasty Record of the Western Regionsin twelve fascicles kept in one cloth slipcase. I humbly consider that the information provided in this book is quite detailed, while certain trivial matters and minor events will, I hope, make up what is missing in former historical works.

This is the preface composed by Jing Bo, Assistant Writer of the Imperial Secretarial Department.

6

Preface

Yu Zhining, Duke of Yanguo and

Left Premier of the Board of Ministers

As the ray emitted from the white curl between the Buddha's eyebrows illuminates the whole earth, so the sweet dew of his teachings spreads over the great chiliocosm. Like a golden mirror that shines brightly, the great order of the Tang empire prevails over the whole domain. Having manifested the three realms of the world, the buddha-dharma may be considered the most venerable of all religions. With the light of virtue shining upon the four quarters, the Tang empire possesses the largest territory in the world. After the shadow of the Buddha, the Sun of Wisdom, disappeared, his teachings were introduced to China in the East, and the Way of the Emperor was so glorious that his moral influence reached far to the West.

The Tripiṭaka Master of Ci'en Monastery is named Xuanzang and has the family name of Chen; his ancestors were natives of Yingchuan. When the Yellow Emperor ascended the throne at Youxiong, he controlled Huazhu and established the Chen family. Emperor Shun threw open the doors at the four sides of his audience hall to receive the princes and dukes under his sovereignty, and he laid the foundation of his lofty structure even when he was farming at Lishan. King Wu of the Zhou dynasty conferred the fief of Chen on a descendant of Emperor Shun and made his offspring one of the three respectable families. Chen Ping's six ingenious stratagems played a glorious part in the establishment of the Han dynasty, and the petitions submitted by Chen Chong and his son Chen Zhong to the emperors of the Later Han dynasty were like brilliant moonlight shining upon the world after sunset. When Chen Shi and his sons and nephews visited Xun Shu and his sons, Jupiter, the star of virtue, appeared in the sky to mark the meeting of virtuous people of great talent. Prominent figures emerged in the Chen clan in successive generations, like huge fishes swimming freely side by side in the sea, or enormous rocs flying high with wings fully extended. By their traditional virtue, not only did the stock of the Chen family prosper but also its branches flourished as those of a distinguished clan.

868a

7

The Great Tang Dynasty Record of the Western Regions

The Master was born under the favorable auspices of the light of harmony and the appearance of the Star of Virtue. He has deep roots with exuberant foliage, and the source of his Way is profound and long-lasting. In his infancy he had a lofty bearing like the glow of the rising sun and moon, and in childhood he proved to be a good son, as admirable and fragrant as orchids and osmanthus. When he had grown up he studied well the ancient books and his fame spread all over the country, so much so that the local governments of various places vied with each other in inviting him to serve in their offices. He could discern truth from falsehood at an early age and always had compassion and wisdom. He longed to gain a clear understanding of truth and sighed at the limitations of human life. He regarded the red silk ribbon attached to the official seal and the purple belts worn by government officials as snares of the material world, and he thought that the precious vehicles, the ekayāna (One Vehicle), and the esoteric texts were truly the ways leading one out of the world. Therefore he despised all worldly things as dust and rubbish, and talked only about serene and broadminded principles.

His elder brother, Venerable Changjie, a pillar of the gate of Buddhism, was as energetic as a nāga(dragon) in practicing the Way, and his wisdom might be compared with that of Śāriputra of yore. Both those who held office at court and those who were not in office respected him for his good demeanor and learning, and his repute and literary talent were admired by people both at home and abroad. The two brothers had a deep feeling of fraternity in concordance with the ethical relationships between members of a family. The Master was diligent in serving his elder brother and in receiving instruction from him without wasting a single moment. His accomplishments in learning qualified him to be a Chief Monk and thus occupy an outstanding position in a monastery. His virtue coincided with the principle of the Middle Way, and he was well known among his fellow monks. He galloped along the path of equality and comprehended the nine classes of the Buddhist texts, his scope of learning being as extensive as the marshland of Yunmeng. He rowed his way in the sea of abstruse teachings, looking down upon the Four Vedas, which appeared to him insignificant. After that he traveled for several years to various places to attend lectures on Buddhist theories, until he succeeded in his studies and gained achievement in learning.

8

Preface by Yu Zhining

In the remote past, at the beginning of time, the sun and moon shone upon the Terrace of Spirituality, and Yang Xiong deliberated about the Way of Heaven, which called for deep thought in one's mind. Then the teachings of the Buddha were gradually revealed, waiting to be spread far and wide. Holding the jade handle of his chowrie (fly-whisk), the Master waved off the mist on the sea to unveil the billows, just like an experienced wheelwright who knows the essence of his craft or a zither maker who understands the knack of producing musical instruments. He was so well informed that he instructed people with the fluency of water pouring out of a bottle, and he traveled alone far away from his native place in a small boat. While he was still at home, he defeated a boastful man who bragged that he had to wear a copper belt around his waist lest his abdomen should burst under the pressure of the knowledge he had in his possession; when he came to the region of Shu he informed his elder brother that he had the desire to travel abroad. People far and near said to him,

"We have heard that the Xun family of old had eight

prominent sons, and now we see that the Chen clan has two outstanding brothers. It is true that many distinguished persons have emerged in the region between Ruzhou and the Ying River!"

From his youth until he arrived at adulthood, the Master engaged himself in studying abstruse Buddhist books. Well-known scholars and predecessors grasped the theories of different sects of Buddhism, performing detailed research into side issues and forgetting about the root, plucking flowers while neglecting the fruit. Thus they gave rise to the southern and northern schools with various tenets and contradictory arguments. In the long-standing theoretical contentions he was at a loss what to do, and feared that the translators might have made mistakes and caused confusion, so that he might not be able to get a thorough understanding of the ultimate truth. With this view in mind, he wished to read all Buddhist texts at the Nāga Palace in India. At a time when the country was most prosperous, and equipped with unparalleled virtue, he started his journey to the remote lands carrying his pewter staff and whisked the dust off his robe. In this manner he left Chang'an behind to proceed with big strides toward the Pamir Range. In his long journey over land and water he experienced all sorts of hardships and risks. He considered the journey undertaken by the Marquis of Bowang not a long one and 9

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regarded Faxian as having traveled only in a limited area. Wherever he went he studied the local dialect and conducted research into the profound theories there; he probed into the essence of the Buddhist teachings in a marvelous way. Thus he was eloquent in debate and became famous in India, and he brought back to China the Buddhist scriptures written on palm leaves. Emperor Taizong, who ascended the precious throne as a gold wheel king, was a person of elegant character. He granted an interview to the Master in the inner chamber of the imperial palace, showing the consideration due to a learned scholar, and listened attentively to what he said. He personally wrote decrees to express his friendly feeling to the Master and sent palace messengers incessantly to inquire after his health. At the request of the Master, the Emperor composed the Preface to the Holy Teachings of the Tripiṭaka in seven hundred and eighty characters. When the reigning Emperor [Gaozong] was crown prince and living at the Spring Palace, he wrote A Record Relating the Preface to the Holy Teachings of the Tripiṭakain five hundred and seventy-nine characters. If the Master had not cast the light of his prestige upon Kukkuṭārāma Monastery and had not spread his fame over Vulture Peak in India, how could the emperors have condescended to write such ornamental compositions for the commendation of a contemporary scholar? Under imperial edict, the Master translated six hundred and fifty-seven Sanskrit texts into Chinese. Having witnessed the strange customs of distant lands, the typical scenes of remote countries, the special products of different places, the peculiar orders of human relations, the regions where the Chinese almanac has been adopted, and the localities where Chinese culture and influence have reached, he wrote The Great Tang Dynasty Record of the Western Regionsin twelve fascicles, in which he cited passages from profound and obscure texts and included comprehensive investigations and detailed textual researches done in such a way as to render it a work of lasting value. 10

Fascicle 1: Thirty-four Countries, from Agni to Kāpiśī

Fascicle I

Thirty-four Countries, from Agni to Kāpiśī

1. The Country of Agni 2. The Country of Kuci 3. The Country of Bālukā 4. The Country of Nujkend 5. The Country of Shash 6. The Country of Feihan 7. The Country of Sutrūshana 8. The Country of Samarkand 9. The Country of Mimohe 10. The Country of Kapūtānā 11. The Country of Kuṣāṇika 12. The Country of Khagan 13. The Country of Bukhārā 14. The Country of Betik 15. The Country of Horiṣmīka 16. The Country of Kasanna 17. The Country of Tirmidh 18. The Country of Sahāniyan 19. The Country of Kharūn 20. The Country of Shūmān 21. The Country of Kuvāyāna 22. The Country of Wakhsh 23. The Country of Khuttalān 24. The Country of Komidai 25. The Country of Baghlan 26. The Country of Hrum-Simingān 27. The Country of Khulm 28. The Country of Baktra 29. The Country of Zumathān 30. The Country of Gūzgānān 31. The Country of Talaqān 32. The Country of Kacik 33. The Country of Bāmīyāna 34. The Country of Kāpiśī By counting the grand strategies of successive emperors and reading the records of remote events of the past monarchs, we know that when Emperor Fuxi first ascended the throne and when the Yellow Emperor began to rule over the country, they managed the affairs of the people and divided the country into administrative regions. When Emperor Yao of Tang received the Mandate of Heaven to be the sovereign his glory reached the four quarters, and when Emperor Shun of Yu accepted the map of the empire his virtue spread over all the nine districts. Since then only the memoranda recording past events have been transmitted, and if one wishes to hear from the former sages he or she can only listen to the historians who recorded their words. 11

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How can these be compared with our time, when good government prevails in the empire under a monarch who reigns without ruling?

As to our great Tang dynasty, it has held sway over the empire in accordance with the Mandate of Heaven; taking advantage of the times, it has controlled the power of governance. The Emperor has united the six quarters into one domain and filled it with his glory, and he has succeeded to the virtuous deeds of the three ancient emperors as the fourth one in order, illuminating the world with his light. His subtle influence has permeated widely and his auspicious edification has extended far. He possesses the power of covering and carrying all things like heaven and earth, and he acts with the functions of both the stimulating wind and the moistening rain. With the Yi tribe at the eastern border coming to offer tribute and the Rong people of the western frontier arriving to pledge allegiance, he has founded an imperial heritage for his posterity; and in quelling rebellion to restore order, he certainly has surpassed former kings. His great deeds have included all those achieved by previous dynasties. Now the whole empire is in such a uniformity that we use the same characters in writing and our carriages have standard wheels to go in the same ruts. This is the marvelous achievement of his consummate government. If I did not mention all these points in my Record,I should have nowhere to praise his great exploits, and if I did not publish them abroad, how could I shed light on his profuse merits? Wherever I went in my journey I inquired about the local conditions and customs, and although I did not do research into their locations, nor did I differentiate their social institutions, I believe that the great merits of Emperor [Taizong] have surpassed those of the three ancient emperors and the five monarchs of old. All living creatures are benefited by his genial influence and every human being who can speak extols his merits. From the Tang empire up to the land of India all the people, either of secluded regions with different customs or of isolated places and alien countries, accept the Chinese calendar and enjoy the fame and teachings of the Emperor. The praise of his military feats has become a topic of conversation and the commendation of his civic virtue is the most popular theme. I examined various books but found no records of these things, and I presume that there is no similar instance mentioned in the genealogical tables. Had I not made this narration, how could I record the beneficial influence of the Emperor? The narratives I have now composed are based on what I saw and heard.

12

Fascicle I

Now the sahāworld, consisting of one great chiliocosm, is the sphere of the spiritual influence of one buddha. The four continents under the illumination of one sun and moon within the great chiliocosm are the places where the buddhas, the World-honored Ones, emerge in their incarnation bodies and manifest birth and death to enlighten saints and ordinary beings. Mount Sumeru, meaning "Wonderful High Mountain,

" is composed of the four precious substances. It is located in the sea, standing on the golden wheel, under the illumination of the sun and moon in rotation, being the residence of heavenly beings, surrounded by a ring of seven mountains and seven seas. The water in the seas between the mountains possesses the eight virtues. Beyond the seven golden mountains is the Salt Sea. Roughly speaking, there are four habitable continents in the seas, namely, the Videha continent in the east, the Jambu continent in the south, the Godānīya continent in the west, and the Kuru continent in the north. A gold wheel king rules over all these four continents, a silver wheel king administers all except the Kuru continent in the north, a copper wheel king's domination does not include the Kuru continent in the north or the Godānīya continent in the west, while an iron wheel king controls only the Jambu continent in the south. When a wheel king is about to ascend the throne a great precious wheel of gold, silver, copper, or iron will appear in the air according to his merits, to empower him to rule over four, three, two, or one continent, as the case may be. As the wheel is an auspicious symbol, it is adopted as the title of the kings. In the center of the Jambu continent is Anavatapta Lake, meaning "No Trouble of Heat,

" which is south of Fragrant Mountain and north of the Great Snow Mountains, with a circuit of eight hundred li.Its banks are adorned with gold, silver, lapis lazuli, and crystal. It is full of golden sand and its water is as pure and clean as a mirror. A bodhisattva of the eighth stage, having transformed himself into a nāgaking by the power of his resolute will, makes his abode at the bottom of the lake and supplies water for the Jambu continent. Thus from the mouth of the silver ox at the east side of the lake flows the Ganges River, which, after going round the lake once, enters the Southeast Sea; from the mouth of the golden elephant at the south side of the lake flows the Indus River, which, after winding round the lake once, enters the Southwest Sea; from the mouth of the lapis lazuli horse at the west side of the lake flows the Oxus River, which, after meandering round the 13

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lake once, enters the Northwest Sea; and from the mouth of the crystal lion at the north side of the lake flows the Sītā River, which, after encircling the lake once, enters the Northeast Sea, or it is said that it flows by a subterranean course to Jishi Mountain, where the water reappears as a tributary of the Sītā and becomes the source of the Yellow River in China.

As there is no ruler now destined to be a wheel king, the Jambu continent is reigned by four lords. The dominion under the sovereignty of the lord of elephants in the south is hot and humid in climate, and it is fit for breeding elephants. In the west the lord of treasure rules over the land beside the sea, where there are plenty of precious substances. The place of the lord of horses in the north is cold and bracing, and it is good for rearing horses. The country of the lord of humans in the east is well populated with amiable inhabitants. The people of the lord of elephants are impetuous by nature, but they are devoted to studies and are especially skillful in miraculous arts. They wear a piece of cloth across the body, leaving the right shoulder bare. Their hair is made into a topknot with tufts falling down on the sides. They live in groups of clans in towns, and their houses are multistoried. In the country of the lord of treasure the people know nothing of propriety and righteousness and overestimate wealth and property. They wear short jackets fastened on the left side and cut their hair short but keep long mustaches. They live in towns and gain profit by engaging in trade. The people under the rule of the lord of horses are of a furious disposition and are cruel man-slayers. They live in felt yurts and are migratory herdsmen. In the land of the lord of humans the people are clever and skillful with obvious sentiments of kindness and righteousness. They wear hats and belts and their garments are buttoned on the right side. Their carriages and clothes are classified according to the ranks and orders of the people, and they are attached to their native land and unwilling to leave it. They have a class of people specially devoted to commerce. Excluding the lord of humans, the other three lords hold the east as the superior direction. Their people build houses with doors opening to the east, and early in the morning they pay reverence toward that direction. In the land of the lord of humans the people respect the southern direction. Such is the general condition of the different customs and modes of living in the diverse countries. As regards the etiquette observed between a monarch and his subjects and that between the superior and the inferior, and the cultural 14

Fascicle I

institutions and political systems, the land of the lord of humans excels all the other countries; as to instructions concerning the purification of the mind and liberation from worldly burdens, as well as teachings to relieve one from birth and death, the best theories are in the country of the lord of elephants. All these matters are recorded in classical works and imperial mandates and are also heard from the local people. I have made a careful check about what I saw and heard.

Though the Buddha was born in the West his Dharma has spread to the East. In the course of translation mistakes may have crept into the texts, and idioms may have been misapplied. When the words are wrong the meaning is lost, and when a phrase is mistaken the doctrine becomes distorted. Hence the saying,

"It is necessary to use correct names.

" What is valuable is the

absence of faults!

Human beings are of different dispositions, stubborn or pliable, and speak different languages. This is caused by climatic conditions and by customary usage. As to the varieties of physical features and natural products of the land of the lord of humans, and the different customs and temperaments of its people, they are recorded in detail in our national histories. As to the customs of the land of the lord of horses and the country of the lord of treasure, they are fully described in historical records, and we can give a brief account of them. But as to the country of the lord of elephants, it has never been described accurately in our ancient literature. Some said that it was mostly a hot and humid country, and others depicted its people as customarily fond of kindness and compassion. These are mentioned in topographies, but no detailed information can be found. As the Way is sometimes prevalent and sometimes in hiding, do not human affairs also have changes of fortune? Thus we may know that it is difficult to describe all those who predict the right season to pledge allegiance and who come to submit to the benevolence of the Emperor, or those who, passing one danger after another, seek admittance at Yumen Pass bearing tribute of native rarities and bow before the gate of the imperial palace. This is why in the intervals of my studies during my long journey inquiring for truth I took notes on the conditions and customs along the way.

Up to the Black Range, the customs of the Hu people are prevalent. Although they live together with the Rong people in the same localities, they 15

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are distinct tribes and their territories are demarcated. They are mostly aborigines, living in walled cities, engaging in agriculture and rearing cattle. They value wealth and property, and to despise kindness and righteousness is their custom. They have no ceremony for marriage and no distinction between the superior people and the inferior. The wife's word is authoritative and the husband occupies a low position. They cremate the bodies of the dead and have no fixed period of mourning, but they scrape their faces, mutilate their ears, cut off their hair, and rend their garments. They slaughter domestic animals as sacrifices offered to the manes of the dead. On happy occasions they put on white clothes, while at sorrowful events they are dressed in black. This is a brief account of the common or similar customs of the tribes; the different politics and various institutions of diverse countries will be described separately as the occasion arises, and the manners and customs of India will be narrated in the following Record.

Going out of what was formerly the land of Gaochang, I started my journey with the nearest country, called Agni (formerly known as Yanqi). The country of Agni, which is more than six hundred lifrom east to west and over four hundred lifrom south to north, its capital city being six or seven liin circuit, is surrounded by hills on four sides with perilous tracks that are easily defended. Spring water flows in a network of channels, leading the water to irrigate cultivated fields. The soil is suitable for growing millet, broomcorn, winter wheat, fragrant jujubes, grapes, pears, crabapples, and other fruit. The climate is moderate and pleasant, and the people are honest and straightforward by social custom. Their alphabet is taken from that of India with slight modifications. The garments of the people are made of felt and hempen cloth. The men cut their hair short without wearing any headdress. As to their currency, they use gold, silver, and small copper coins. The king, a native of the country, is a brave man but he lacks resourcefulness and he indulges in bragging about his own merits. The country has no guiding principle or discipline and government orders are imperfect and not seriously implemented. There are more than ten monasteries with over two thousand monks, who are followers of the Sarvāstivāda school of the Hinayana teachings. Since they practice the scriptural theories and observe the Vinaya discipline of India, the students carefully study these subjects in Indian texts. 16

Fascicle I

They are pure and strict in observing the Vinaya rules, but they eat the three kinds of pure meat together with other foodstuffs, which shows that they are stagnating in the stage of the gradual teaching.

Going from here toward the southwest for more than two hundred li,I climbed over a hill and crossed two large rivers and then reached a plain in the west. After proceeding for more than seven hundred li,I arrived in the country of Kuci (formerly known as Qiuci).

The country of Kuci is over one thousand lifrom east to west and over six hundred lifrom south to north, and its capital city is about seventeen or eighteen liin circuit. The soil is fit for growing millet and wheat. It yields round-grained rice, grapes, and pomegranates, and plenty of pears, crabapples, peaches, and apricots. It produces gold, copper, iron, lead, and tin. Its climate is mild and the people are honest and upright by nature. Their writing is taken from that of India but with minor alterations. Their skill in playing wind and stringed instruments is well known in various countries. They dress in brocade and hempen clothes, cut their hair short, and wear turbans. For currency they use gold, silver, and small copper coins. Being a man of Kuci, the king has little resourcefulness and is under the control of powerful ministers. It is their custom to press the heads of their babies into a flat shape with wooden planks. There are over one hundred monasteries with some five thousand monks, who study the Sarvāstivāda school of the Hinayana teachings. Their scriptural teachings and Vinaya discipline follow the example of India, so they study the books on these subjects in the original Indian language. As they eat the three kinds of pure meat together with other foodstuffs, they are still stagnating in the stage of the gradual teaching. But they are pure in conduct and deeply engrossed in studies, and they compete with one another in their achievement of spiritual cultivation.

In front of a devatemple to the north of a city in the eastern part of the country there is a big dragon pond. The dragons of the pond often changed their form to mate with mares and gave birth to dragon colts, which were fierce and unruly, but the offspring of the dragon colts were tamable. That is why plenty of good horses are bred in this country. I heard some old people say that there was recently a king named Golden Flower who, through his sagacious administration and sharp insight into political affairs, convinced 870b

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one of the dragons to pull his carriage for him. When the king was approaching death he touched the dragon's ear with his whip and it then submerged into the pond and hid itself, up to the present time. As there was no well in the city the people drew water from this pond. The dragons transformed themselves into human form and mated with the women. Their descendants were strong and courageous and could run as fast as a galloping horse. In this manner the blood of the dragons was diffused and everybody became a person of the dragon race. Relying on their physical strength, they rode roughshod over others and paid no heed to the king's orders. Thus the king colluded with the Turks to slaughter all the inhabitants, old and young, in the city. After the massacre not a single person was left living in the city, which is now a deserted place without a trace of human habitation. More than forty lito the north of the deserted city there are two monasteries separated by a river close to the corner of a mountain. Both monasteries, one on the east side and the other on the west side of the river, are named Cakuri. The images of the Buddha and the ornaments are so beautifully made that they almost excel human craftsmanship. The monks are pure and austere in conduct and are sincere and diligent in their studies.

In the buddha hall of Eastern Cakuri Monastery there is a jade stone about two feet in width, yellowish-white in color, in the shape of a sea clam. On the stone there is a footprint of the Buddha, one foot eight inches in length and more than six inches wide. On fast days it sometimes issues a brilliant light.

There are two standing statues of the Buddha, more than ninety feet in height, one at each side of the road outside the west gate of the capital city. It is at this place in front of the statues that the great quinquennial congregations are held. Every year, for several tens of days around the autumnal equinox, all the monks in the whole country come here to attend a meeting. From the monarch and princes on down to the commoners, all suspend their secular affairs and observe the precepts; they study the scriptures and listen to the discourses on the Dharma for a whole day at a time without feeling fatigue. All the monasteries decorate their buddha images with jewels and gems, dress them in brocade and damask, and carry them in handcarts, counted by the thousand, to conduct what is known as the procession of images, flocking to meeting place. The king always discusses state affairs 18

Fascicle I

with his ministers on the fifteenth and the last day of the lunar month and, after consulting with the eminent monks about their discussion, they make a proclamation.

At the northwest of the meeting place I crossed a river and reached Āścarya ("Marvelous") Monastery. The buildings and courtyards of the monastery are splendid and spacious and the buddha images are well adorned. The monks, quiet and austere in appearance, are diligent in their studies, without negligence. Old people of virtue with much learning and great talents are venerated. In admiration of their good conduct, brilliant scholars come here from distant lands to stay with them. The king and his ministers, as well as the common people and magnates, provide the monks with the four monastic requisites with increasing respect as time goes on. I heard some old people saying that once a previous king of this country, who revered the Triple Gem, wished to go on tour to worship various holy sites at different places, and he had his younger brother act as regent during his absence. Upon receiving the king's order the younger brother secretly cut off his own genital organ and put it in a golden casket, as a precaution against possible calumny. He sent the casket to the king, who asked, "What

is it?" His younger brother said in reply,

"Upon your return, Your Majesty

may open it and see.

" The casket was then handed to a guard of the king's retinue for safekeeping during the journey. When the king returned from his trip a slanderer actually accused the regent, saying, "The regent appointed

by the king committed adultery in the inner palace. " On hearing this accusation

the king was enraged and intended to impose a heavy punishment on the culprit. His younger brother said, "I would not dare evade the responsibility but

I hope that the golden casket can be opened.

" When the king opened the

casket and found a severed male organ contained in it, he asked, "What is

this strange thing? What do you want to say about it?" His younger brother said,

"When Your Majesty went out on tour and appointed me as regent, I feared that the disaster of a possible [accusation of] calumny might befall me, so I cut off my genital organ to prove my innocence. Now this misfortune has actually happened to me. I hope Your Majesty will make a clear investigation into the case. " The king was deeply surprised to hear this and since then his fraternity toward his younger brother became more profound, so that he was allowed free admission to the inner palace without hindrance. 19

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Later, when the king's younger brother was walking on the road, he met with a herdsman driving a herd of five hundred bulls to be castrated. On seeing these animals that were about to suffer the same impairment as he had, the king's younger brother reflected on his own fate and thought, "Is it

not due to my past evil deeds that I am now a deformed manin this life?" Thus he redeemed the herd of bulls from mutilation with money and valuables, and through the power of his compassion his genital organ was gradually restored. As he regained his masculinity he refused to enter the inner palace any more. When the amazed king asked him why, he told the king all the details. Regarding this as a marvelous affair, the king constructed the monastery in a beautiful style to transmit [his brother's] good reputation to posterity.

From here going westward for more than six hundred li,I crossed a small desert and arrived in the country of Bālukā (formerly known as Gumo or Jimo). The country of Bālukā is over six hundred lifrom east to west and more than three hundred lifrom south to north, its capital city being five or six liin circuit. The native products, climate, temperament of the people, customs, written language, and law are all the same as in the country of Kuci, but the spoken language differs somewhat. Its fine cotton and hempen cloth is much valued in the neighboring countries. There are several tens of monasteries with more than a thousand monks, who study the Sarvāstivāda school of the Hinayana teachings.

Proceeding northwest from this country for more than three hundred li,I crossed a stony desert and reached the Ice Mountains, which are located at the northern side of the Pamir Range, where most of the streams flow eastward. Snow is accumulated in the valleys, which are freezing even in the spring and summer seasons, and although they sometimes melt a little they soon become frozen again. The path is dangerous and the cold wind blows with a piercing vehemence. There are frequent disasters caused by ferocious dragons that give trouble to travelers. Travelers going by this route should not wear garments of reddish-brown color, nor should they carry calabashes or shout loudly. The slightest infringement of these taboos will cause immediate disaster. A fierce wind will arise all of a sudden, sand flying in the air and pebbles raining down from the sky. Those who encounter such a catastrophe are sure to die, [or at least] it is difficult for them to escape alive. 20

Fascicle I

Going among the mountains for over four hundred li,I reached the Great Pure Lake (also known as the Hot Sea or the Salt Sea), which is more than one thousand liin circuit. It is long from east to west and narrow from south to north. There are hills around the lake and many streams flow into it. The water is dark blue in color and brackish and bitter in taste. It is a vast expanse of water with huge and boisterous waves. Fish and dragons live together in the lake and supernatural monsters sometimes appear in it. Therefore passing travelers pray to them for good fortune and there are plenty of aquatic animals, though no one would venture to catch them.

From the Pure Lake going northwest for more than five hundred li,I reached the City of Sushe River, which is about six or seven liin circuit, a place where traders of the Hu tribes from different countries mingle their abodes. The soil is good for growing millet, wheat, and grapes but fruit trees are scarce. The climate is windy and cold and the people wear clothes made of felt and hemp. To the west of Sushe River are some tens of isolated cities, each having its own ruler, but they do not obey one another and they are all under the domination of the Turks.

The region stretching from city of Sushe River up to the country of Kasanna is called Suli, and the people are known by the same name. Their language is also known as Suli. The alphabet of their language is brief and simple, having only twenty-odd rudimentary letters, with which a vast vocabulary is formed by a methodical spelling system. The people have rough written records, which are read vertically and are transmitted from teacher to pupil without interruption. They dress in felt and hempen clothes and put on fur and cotton garments. Both their undergarments and their upper clothes fit tightly. They cut their hair short and expose the tops of their heads, or they shave their heads completely, tying a colored silk band on the forehead. They are tall and sturdy in stature but timid in disposition. Their general mood is perfidious and deceptive. They are mostly avaricious and take account of money matters even between father and son. Wealthy people are honored and esteemed and there is no distinction between the well-born and the lowborn. A millionaire, however, may lead a simple and coarse life. Half of the population are farmers and the other half traders.

Going westward from Sushe City for more than four hundred li,I arrived at Thousand Springs. The district known by this name is over two hundred li 21

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square, facing the Snow Mountains in the north, with plains on the three other sides. The soil is fertile and damp and there are luxuriant trees. In late spring various flowers bloom as beautifully as embroidered silk. As there are a thousand springs, the district is named as such. The Turkish Khan often comes here in the summer season to avoid the heat. There are flocks of deer, most of them wearing bells and rings. They are docile and friendly with people and do not easily become so afraid as to flee. These animals are pets of the Khan, who has forbidden his subjects to slaughter them on penalty of death, so they can live out their natural lifetimes.

Going westward from Thousand Springs for one hundred and forty or fiftyli, I reached the city of Taras, eight or nine liin circuit, being a place where traders of the Hu tribes from different countries make their abodes together. The natural products and climate are roughly the same as in Sushe. Going southward for about ten liis a small isolated town, in which live more than three hundred Chinese families who were formerly taken prisoner by the Turks. Afterward they gathered together all their compatriots and safeguarded this town, in which they settled. They adopted the costume and etiquette of the Turks but retained the language and ways of life of their own country.

From here going southwest for more than two hundred li,I arrived at the City of White Water, which is six or seven liin circuit. The native products and climatic conditions are much better than in Taras. Going south for more than two hundred li,I reached Gongyu City, which is five or six liin circuit. The plains and marshlands are rich and fertile and covered with luxuriant trees. From here going south for forty or fifty li,I came to the country of Nujkend. The country of Nujkend is more than one thousand liin circuit, and the soil is fertile, tilled and reaped perfectly. The vegetation is luxuriant and there are profuse flowers and fruit. Grapes are grown in large quantities and are highly valued. There are about a hundred cities and towns, each governed by its own ruler, and they are mutually independent in taking action. Although they have clearly demarcated areas they are collectively known as the country of Nujkend.

From here going westward for over two hundred li,I came to the country of Shash (known as the country of Shi in Chinese). The country of Shash is 22

Fascicle I

more than one thousand liin circuit, bordering the She River on the west. It is narrow from east to west and long from south to north. The natural products and climate are the same as in Nujkend. There are several tens of cities and towns, each having its own ruler without a sovereign lord, and all of them are under the control of the Turks.

From here proceeding southeast for more than one thousand li,I reached the country of Feihan. The country of Feihan is over four thousand liin circuit and is surrounded by mountains on four sides. The land is fertile and the agricultural products are rich. There are plenty of flowers and fruit, and it is fit for rearing sheep and horses. The climate is windy and cold and the people are stout and brave by nature. Their language is different from those of other countries, and their features are ugly and misshapen. For the last several decades there has been no sovereign ruler in the country; the chieftains compete with one another for power and no one yields to the others. They have delimited the boundaries of their districts by rivers and precipitous mountains. From here going westward for more than one thousand li,I reached the country of Sutrūshana. The country of Sutrūshana is fourteen or fifteen hundred liin circuit, bordering the She River on the east, which has its source in the plateau to the north of the Pamir Range. It is a mighty river of muddy water with rapid currents. The native products and customs are the same as in the country of Shash. In this country there is a king who is affiliated with the Turks. From here going toward the northwest, I entered a great desert in which there is absolutely no water or grass. The roads are lost in the vast waste, and its limits are unfathomable. Only by looking at the huge mountains and following the scattered skeletons can one know the direction and find the path. After traveling for over five hundred li,I reached the country of Samarkand (known as Kangguo in Chinese). The country of Samarkand is sixteen or seventeen hundred liin circuit, long from east to west and narrow from south to north. The capital city is more than twenty liin circuit and is a completely invulnerable stronghold with a large population. Precious goods of different quarters are mostly centralizedin this country. The soil is rich and fertile and all kinds of crops are cultivated. The trees of the forests are luxuriant and have profuse flowers and fruit. This country yields many good horses and 23

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its skillful craftsmen are the best among various countries. The climate is mild and temperate but the people are irascible by nature. The various states of the Hu tribe regard this country as their center, and people far and near follow the example of this country in social manners and behavior. The king is a valorous man and the neighboring countries obey his orders. He has a strong military force consisting of a large body of Cakar warriors; the Cakar people are courageous by nature, fearless of death, and without rival in martial skill. From here proceeding toward the southeast, one goes to the country of Mimohe (known as Miguo in Chinese). The country of Mimohe is four or five hundred liin circuit, situated in the middle of a plain, narrow from east to west and long from south to north. The native products and customs are the same as in the country of Samarkand.

From here proceeding toward the north, one arrives at the country of Kapūtānā (known as Caoguo in Chinese). The country of Kapūtānā is fourteen or fifteen hundred liin circuit, long from east to west and narrow from south to north. The native products and customs are the same as in the country of Samarkand. From this country proceeding westward for more than three hundred li,one arrives at the country of Kuṣāṇika (known as Heguo in Chinese). The country of Kuṣāṇika is fourteen or fifteen hundred liin circuit, narrow from east to west and long from south to north. The native products and customs are the same as in the country of Samarkand.

From this country proceeding westward for more than two hundred li,one reaches the country of Khagan (known as East Anguo in Chinese). The country of Khagan is more than one thousand liin circuit and the native products and customs are the same as in the country of Samarkand. From this country proceeding westward for more than four hundred li,one reaches the country of Bukhārā (known as Middle Anguo in Chinese). The country of Bukhārā is sixteen or seventeen hundred liin circuit, long from east to west and narrow from south to north. The native products and customs are the same as in the country of Samarkand.

From this country proceeding westward for more than four hundred li,one reaches the country of Betik (known as West Anguo in Chinese). The country 24

Fascicle I

of Betik is more than four hundred liin circuit and its native products and customs are the same as in the country of Samarkand.

From here proceeding southwest for over five hundred li,one reaches the country of Horiṣmīka. The country of Horiṣmīka, lying along the Oxus River on both banks, is twenty or thirty lifrom east to west and over five hundred lifrom south to north. The native products and customs are the same as in the country of Betik but the language is slightly different. Going southwest from the country of Samarkand for more than three hundred li,I reached the country of Kasanna (known as Shiguo in Chinese). The country of Kasanna is fourteen or fifteen hundred liin circuit, and the native products and customs are the same as in the country of Samarkand. From here going southwest for more than two hundred li,I entered a mountainous region, where the roads are rough and rugged and the narrow path is dangerous. There are no inhabitants and little water and grass.

Going southeast among the mountains for over three hundred li,I entered the Iron Gate. On both sides of the Iron Gate there are precipitous rocks. Although there is a narrow path, it is hardly accessible. The rocky walls standing on both sides of the path are of the color of iron. The door panels are strengthened with iron and many iron bells are hanging on them. As it is in an impregnable position, it is called by this name. Going out of the Iron Gate, I arrived at the country of Tukhāra (formerly transcribed incorrectly as the country of Tuhuoluo). This territory is over one thousand lifrom south to north and more than three thousand lifrom east to west. It borders on the Pamir Range in the east, adjoins Persia in the west, touches the Great Snow Mountains in the south, and occupies the Iron Gate in the north, with the great Oxus River flowing westward through the middle of it. For several centuries the royal family had no offspring and the powerful chieftains competed vigorously with one another, each trying to be the lord of his own district, delimited by rivers and strategic positions, and they divided the country into twenty-seven states. Although each [of these chieftains] has his own clearly demarcated territory they are all under the domination of the Turks. As the climate is temperate illness and pestilence are rampant. By the end of winter and at the beginning of spring, when there 25

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is continuous heavy rain, febrile ailments are prevalent in all the countries south of this territory down to the north of Lampā. The monks commence their summer retreat on the sixteenth day of the twelfth month and end it on the fifteenth day of the third month. It is because this place has so much rain that the dates are thus fixed according to the seasons. The people are timid and cowardly and are bad-looking, but in manner they are creditable and loyal and they seldom resort to deception. Their language and manners differ slightly from those of other countries. There are twenty-five letters in their alphabet, by which various words are formed to express all things. Their writing is horizontal, from left to right, and their records have been gradually increased until they exceed those of Suli in number. They use more cotton than hemp in making clothes. For currency they use golden, silver, and other coins, which are different in shape from those of other countries. Following the course of the Oxus River northward to the lower reaches, one arrives at the country of Tirmidh. The country of Tirmidh is more than six hundred lifrom east to west and over four hundred lifrom south to north, its capital city being more than twenty liin circuit, long from east to west and narrow from south to north. There are more than ten monasteries with over one thousand monks. The stupas (known in old times as futu, toupo, tapo, sitoubo,or soudoubo, all erroneous) and the venerated images of the Buddha are mostly miraculous and cause spiritual manifestations. To the east of this country is the country of Sahāniyan. The country of Sahāniyan is more than four hundred lifrom east to west and over five hundred lifrom south to north; its capital city is more than ten liin circuit. There are five monasteries with very few monks.

To the east of this country is the country of Kharūn. The country of Kharūn is over one hundred lifrom east to west and more than three hundred lifrom south to north, its capital city being over ten liin circuit. The king is a Turk from Xisu. There are two monasteries with over one hundred monks. To the east of this country is the country of Shūmān. The country of Shūmān is more than four hundred lifrom east to west and over one hundred lifrom south to north, its capital city being sixteen or seventeen liin circuit. The king is a Turk from Xisu. There are two monasteries with very few monks. 26

Fascicle I

To the southwest along the Oxus River is the country of Kuvāyāna. The country of Kuvāyāna is more than two hundred lifrom east to west and over three hundred lifrom south to north, its capital city being over ten liin circuit. There are three monasteries with over one hundred monks. To the east of this country is the country of Wakhsh. The country of Wakhsh is more than three hundred lifrom east to west and over five hundred lifrom south to north, its capital city being sixteen or seventeen liin circuit. To the east of this country is the country of Khuttalān. The country of Khuttalān is over one thousand lifrom east to west and more than one thousand lifrom south to north, its capital city being over twenty liin circuit. It adjoins the Pamir Range and reaches the country of Komidai in the east. The country of Komidai is more than two thousand lifrom east to west and over two hundred lifrom south to north, being situated among the mountains of the Pamir Range. The capital city is more than twenty liin circuit. It borders on the Oxus River in the southwest and adjoins the country of Śikni in the south. Crossing the Oxus River to the south, it reaches the country of Dharma sthiti, the country of Madakhshān, the country of Yamgān, the country of Kurān, the country of Himatala, the country of Pārghar, the country of Kishm, the country of Rāhula, the country of Ārhan, and the country of Mungān. To the southeast of the country of Warwālīz are the countries of Khost and Andarāb. Accounts of these countries may be found in the descriptions of my return journey.

To the southwest of the country of Warwālīz is the country of Baghlan. The country of Baghlan is more than fifty lifrom east to west and over two hundred lifrom south to north; its capital city is more than ten liin circuit. To the south is the country of Hrum-Simingān. The country of Hrum-Simingān is over one thousand liin circuit and its capital city is fourteen or fifteen li in circuit.

To the southwest is the country of Khulm. The country of Khulm is over eight hundred liin circuit and its capital city is five or six liin circuit. There are more than ten monasteries with over five hundred monks. 27

The Great Tang Dynasty Record of the Western Regions

872c

To the west is the country of Baktra. The country of Baktra is more than eight hundred lifrom east to west and over four hundred lifrom south to north, bordered by the Oxus River on the north. Its capital city, which is more than twenty liin circuit, is popularly known as Smaller Rājagṛha. It is a strongly fortified city but sparsely populated. There are a great many varieties of native products and the terrestrial and aquatic flowers are too many to be enumerated. There are more than one hundred monasteries with over three thousand monks, all of whom study and practice the Hinayana teachings. To the southwest outside the city is New Monastery, built by a previous king of this country. This is the only monastery north of the Great Snow Mountains in which various Buddhist commentators have worked continuously without intermission. The Buddha's image is adorned with famous jewels and the halls are decorated with rare precious substances. For this reason the rulers of various countries attacked the monastery in order to capture the valuables. In the monastery there is a statue of the deity Vaiśravaṇa, who is reliable in his spiritual power and serves as a guardian of the monastery in a hidden sense. Recently the Turkish Shehu Khan's son, named Si Shehu Khan, mobilizing all the forces of his tribe and commanding his army, launched a surprise attack on the monastery and attempted to seize the jewels. Not far away from the monastery he camped with his troops. During the night he dreamed of Vaiśravaṇa, who said to him,

"What power do you have

that you dare to devastate the monastery?" So saying, he thrust his spear through the Khan's chest. Waking in terror, the Khan felt an acute heartache and told his subordinates about his evil dream. Then he hurriedly sent messengers to invite the monks so that he might confess his wickedness in their presence, but he died before the messengers returned.

In the southern buddha hall of this monastery there is a Buddha's bathing pot of about one dou(1 decaliter) in capacity. It is of a variegated color and dazzlingly brilliant, and it is difficult to say whether it is made of metal or of stone. There is also a Buddha's tooth relic about one inch long and eight or nine fen(1 fen= 1/10 of an inch) wide. It is yellowish-white in color and bright and clean in texture. There is also a Buddha's broom, made of kāśa grass, about two feet long and seven inches around, the handle adorned various precious substances. These three articles are always shown on the six fast days to the assembly of monks and laypeople, who make offerings 28

Fascicle I

to them. When moved by the sincerity of the devotees these articles may emit a brilliant light. To the north of the monastery there is a stupa over two hundred feet in height, plastered with diamonds and decorated with various precious substances. A piece of relic bone is enshrined in the stupa, which often issues a divine light.

To the southwest of the monastery there is a vihāra(temple) that was built many years ago. Numerous learned monks congregated at this monastery from distant places, and it is difficult to number those who were arhats (saints). Therefore only those arhats who had manifested supernatural powers at the time of entering nirvana and had become well known to the monks had stupas built for them. These were a hundred in number, with their bases very close together. Although those monks who had attained sainthood were also numbered by the thousand no memorials were erected for them, as they did not show supernatural powers at death. Now there are over a hundred monks, who work hard day and night for spiritual cultivation, but it is difficult to know who is an ordinary monk and who is a saint.

Over fifty lito the northwest of the capital is the city of Trapuṣa, and over forty lito the north of this city is the city of Bhallika. In each of the two cities there is a stupa more than thirty feet in height.

When the Tathāgata first realized buddhahood, he rose from his seat under the bodhitree. When he was about to go to the Deer Park, the two elders [Trapuṣa and Bhallika] met him in his majestic glory and offered him some parched grain and honey out of their traveling provisions. The World-honored One spoke to them on the blessedness acquired by human and heavenly beings, and they were the first to hear the five precepts and the ten good deeds. After having heard the instructions on the Dharma they requested something for them to worship. Then the Tathāgata gave them some of his hair and nail parings to take back home. As they asked about the manner of venerating these relics, the Tathāgata folded his saṃghāti(double robe; incorrectly transcribed as sengqiliin olden times) into a square and spread it on the ground, and he did the same with his uttarāsaṅga(upper robe) and saṃkakṣikā(side-covering vest; incorrectly transcribed as sengqizhiin olden times). Then he placed his inverted almsbowl on the robes and set his pewter staff on top of the bowl to make the shape of a stupa. The two men returned to their respective cities and each built a stupa after the pattern shown by the 29

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holy Buddha. This was the prototype of the stupas built by the Buddhists according to the teachings of the Buddha.

More than seventy lito the west of the city is a stupa over twenty feet in height, which had been built long ago at the time of Kāśyapa Buddha. Proceeding southwest from the capital city, one enters a nook of the Snow Mountains and reaches the country of Zumathān. The country of Zumathān is fifty or sixty lifrom east to west and over one hundred lifrom south to north, its capital city being more than ten liin circuit. Proceeding southwest one reaches the country of Gūzgānān. The country of Gūzgānān is more than five hundred lifrom east to west and over one thousand lifrom south to north, its capital city being more than twenty liin circuit. This country has many mountains and rivers and produces good horses. Proceeding northwest one reaches the country of Talaqān. The country of Talaqān is over five hundred lifrom east to west and fifty or sixty lifrom south to north, its capital city being more than ten liin circuit. It borders on the country of Persia in the west.

Going south from the country of Baktra for more than one hundred li,I arrived at the country of Kacik. The country of Kacik is more than five hundred lifrom east to west and over three hundred lifrom south to north, its capital city being four or five liin circuit. The soil is hard and infertile, with hills and mounds connecting to one another. There are few flowers or fruit but much pulse and wheat. The climate is severely cold and the people are harsh and fierce by custom. There are more than ten monasteries with over three hundred monks, all of whom study the Sarvāstivāda school of the Hinayana teachings.

Proceeding southeast one enters the Great Snow Mountains. The mountains are high and the valleys deep, and the peaks and cliffs are fraught with danger. Wind and snowfall follow each other and even at the height of summer it is cold to the point of freezing. Snow heaps up in the valleys and the footpath is hard to walk on. Mountain deities and evil ghosts, when enraged, send forth monstrous sprites to create havoc. It is also infested with gangs of brigands, whose business is murder. 30

Fascicle I

Going for more than six hundred li,I came out of the territory of Tukhāra country and reached the country of Bāmīyāna. The country of Bāmīyāna is more than two thousand lifrom east to west and over three hundred lifrom south to north, being situated among the Snow Mountains. The people lived on the slopes of the valleys and gradually became town-dwellers. The capital city lies upon a cliff and stretches across a valley six or seven liin length, with a lofty precipice at its back on the north. It produces winter wheat but few flowers and fruit. It is fit for cattle breeding and there are many sheep and horses. The climate is severely cold and the customs are harsh and rude. The people mostly wear fur and hempen clothes, which are suitable for them. The written language, social institutions, and currency are the same as those in Tukhāra. The spoken language is slightly different but the manners and features of the people are generally the same. Their mind of pure faith is far better than that of the people in neighboring countries. They worship the Triple Gem with utmost sincerity and venerate all gods down to the various deities. When merchants coming and going happen to witness visions of heavenly deities, whether as good omens or as predictions of disaster, they worship the deities to pray for blessedness. There are several tens of monasteries with several thousand monks, who follow the Hinayana teachings of the Lokottara vāda school. To the northeast of the royal city, at a corner of the mountains, there is a rock statue of the standing Buddha, one hundred forty or fifty feet in height, of a dazzling golden color and adorned with brilliant gems. To the east there is a monastery built by a previous king of the country. To the east of the monastery there is a copper statue of the standing Buddha, more than one hundred feet tall. It was cast in separate pieces and then welded together into shape. In the monastery situated two or three lito the east of the city there is an image of the recumbent Buddha, more than one thousand feet long, in the posture of entering nirvana. At this place the king often convened the quinquennial assembly, in which he offered everything from his queen down to the national treasures as alms to the monks. When the state repository was exhausted he gave himself up to the monks, and then his officials paid ransom to the monks to redeem the king. This practice has become the king's regular duty. Going from the monastery of the image of the recumbent Buddha toward the southeast for over two hundred li,I crossed the Great Snow Mountains 31

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The Great Tang Dynasty Record of the Western Regions

and reached the Small Marshland in the east, where the water of the springs and ponds is as clear and lucid as a mirror, with luxuriant trees of green foliage. There is a monastery in which are preserved a tooth relic of the Buddha and a tooth of a pratyekabuddhawho lived at the beginning of the present kalpa(eon), more than five inches long and less than four inches wide. There is also a tooth of a gold wheel king, three inches long and two inches wide, as well as the iron almsbowl used by the great arhat Śāṇakavāsa (incorrectly transcribed as Shangna-hexiu in olden times), with a capacity of eight or nine sheng(liter). These three kinds of relics left by the holy ones are sealed up in golden containers.

There is also preserved a piece of Śāṇakavāsa's saṃghātirobe, consisting of nine stripes of a dark red color. It was made of the cloth woven with the fiber of the śāṇaka(hemp) plant. Śāṇakavāsa was a disciple of Ānanda. In a former life he presented a piece of hempen robe to the monks on the last day of the summer retreat. Through this meritorious deed he was born five hundred times always wearing a hempen garment, whether he was in the state of intermediate existence or born into the human world. In his last birth he was born wrapped in a hempen garment, which enlarged with the growth of his body. When he was converted to the Buddhist order by Ānanda his garment turned into a religious robe, and when he received full ordination it became a saṃghātirobe of nine stripes. When he was about to realize nirvana he entered the ultimate samādhiof perfection; through the power of his vow of wisdom he left his robe to last in the world until the end of the bequeathed teachings of the Buddha. It will decay only after the termination of the Dharma. It is now slightly diminished, and this is evidence for the veracity of the legend.

Going from here to the east and after crossing the Black Range, I reached the country of Kāpiśī. The country of Kāpiśī is more than four thousand li in circuit, with the Snow Mountains at its back in the north and the Black Range surrounding the three other sides. It is fit for growing rice and wheat and there are plenty of fruit trees. It produces good horses and aromatic turmeric. Rare commodities from different places are mostly concentrated in this country. The climate is windy and cold and the people are rude and rustic by nature. Their language is vulgar and indecent and they practice 32

Fascicle I

mixed marriage. The written language is generally the same as in the country of Tukhāra but the customs and spoken language and social institutions are quite different. They wear woolen and cotton clothes and also use fur and hemp in making garments. For currency they use golden and silver coins and small coppers, whose sizes and shapes differ from those of other countries. The king, who belongs to the Suli tribe, is a man of strategy, brave and fiery by nature and feared by neighboring regions; he has more than ten countries under his dominion. He loves and nurtures his subjects and venerates the Triple Gem. Every year he makes a silver image of the Buddha, eighteen feet in height. He also holds a quinquennial assembly for the distribution of charity to the poor and needy, and he gives alms to widows and widowers. There are over one hundred monasteries with more than six thousand monks, most of whom study the teachings of the Mahayana school. The stupas and monasteries are tall and spacious and are kept clean in a solemn manner. There are over ten devatemples with more than one thousand heretical believers, who either go about naked or with dust smeared on their bodies; some wear strings of skulls as head ornaments.

Three or four lito the east of the great city there is a large monastery at the foot of the northern mountain with over three hundred monks, all of whom study the teachings of the Hinayana schools. I heard some old people say that when King Kaniṣka of the country of Gandhāra was on the throne, his prestige extended to the neighboring countries and his influence reached distant regions. He strengthened his military forces and expanded his territory to the east of the Pamir Range. Out of fear of the king's might, the lord of a Chinese vassal state west of the Yellow River sent his son as hostage to the king. Upon receiving the hostage prince King Kaniṣka treated him with special kindness and courtesy, providing him with different lodgings according to the seasons. In the winter he stayed in various states in India and in the summer he returned to the country of Kāpiśī, while in the spring and autumn he stayed in the country of Gandhāra. Therefore a monastery was built at each of these places where the hostage prince lived in the three different seasons. This monastery was the one built at his summer residence. Painted on the walls of the buildings are pictures of the hostage prince, his features and costume being quite the same as those of the Chinese people. Afterward he was sent back to his own country, but in memory of his old residences he 874a

33

The Great Tang Dynasty Record of the Western Regions

continued to send offerings to the monasteries without interruption in spite of the obstacles of mountains and rivers. Now the monks of the monastery still perform grand religious functions at the times of commencing and dissolving the summer retreat to pray for blessedness and perform meritorious deeds on behalf of the hostage prince, without cease up to the present time. Under the right foot of the statue of the great deity at the southern side of the east gate of the buddha hall courtyard of the monastery, there was an underground treasure laid up by the hostage prince with an inscription that reads,

"When the monastery is in need of repair, take this treasure for its renovation. " Recently the king of a frontier country, an avaricious and cruel man, heard that there were plenty of jewels and gems stored in the monastery. After he had expelled the monks and was about to dig up the treasure, the figure of a parrot on the crown of the great deity vigorously flapped its wings and screamed in a terrible manner, causing an earthquake. The king and his soldiers were so frightened that they fainted and fell on the ground and it was a long time before they came to, after which they apologetically returned home. On the mountain to the north of the monastery there are several caves in which the hostage prince practiced meditation. A large quantity of miscellaneous valuables was stored in the caves, with an inscription placed beside them and guarded by a yakṣa(demon). Whenever anyone wished to open the caves to take away the treasure the yakṣa, through his supernatural power, would appear in different forms: as a python, a fierce animal, or a poisonous insect, all greatly enraged. Therefore no one dared to attempt to take the valuables by force. On a great mountain two or three lito the west of the caves there is a statue of Avalokiteśvara Bodhisattva. When anybody earnestly wishes to see the bodhisattva he appears out of the statue in a graceful form to comfort the devotee.

Over thirty lito the southeast of the great city is Rāhula Monastery. Beside it there is a stupa more than one hundred feet in height that sometimes emits a brilliant light on fast days. From a crevice on the body of the stupa in the shape of an inverted almsbowl black aromatic oil oozes out, and on a quiet night one sometimes hears the sound of music. I heard some old people say that it was built by Rāhula, a minister of this country. When the construction was completed he dreamed that someone said to him,

"In the stupa you have

constructed there is no śarīra(relic bone) enshrined. Tomorrow morning 34

Fascicle I

someone will offer one to the king. You may as well ask the king for it. " The

next morning the minister went to court and said to the king, "May I have

the impudence to beg a favor from Your Majesty?" The king said, "What is

your desire?" The minister asked,

"Will Your Majesty grant me what is first

offered to you today?" The king said,

"Let it be so!"

Rāhula then waited at the gate of the palace to see who was coming first, and in a moment a man came with a bottle containing a grain of śarīra.The minister inquired of the man,

"What are you going to offer to the king?" The

man said,

"A buddha śarīra(relic).

" The minister said,

"I shall watch the śarīra

for you while you go in to report first to the king.

" Rāhula, fearing that the king

might be reluctant to part with the precious śarīraand might go back on his promise, quickly went to the monastery and climbed up on the stupa with such a pious mind that the stupa in the shape of an inverted almsbowl, moved by his earnestness, opened by itself so that he could deposit the śarīrainside. He then hurriedly came out and the gusset of his robe was caught by the closing crevice. The king's messenger chased after the relic but the stone stupa had already closed. Thus black aromatic oil oozed out from the crevice. More than forty lito the south of the city is the City of Śvetavat Temple. Whenever there is a big earthquake and the mountains and precipices collapse, nothing is shaken within the limits of this city.

More than thirty lito the south of the City of Śvetavat Temple is Aruṇa Mountain, with its lofty peaks and cliffs and gloomy valleys stretching far. The top of the mountain increases every year by several hundred feet in height, as if to look at Śunāśīra Mountain in the country of Jāguḍa, and then it suddenly collapses. I heard the local people say that when the deity Śunā first came here from a distant place, he wished to stay at this mountain. Terrified, the mountain god shook the rivulets in the valleys. The deity said, "You

do not wish me to take up lodging with you, and so you shook the earth. If you had shown me a little hospitality I would have filled your chest with riches and valuables. Now I am going to Śunāśīra Mountain in the countryof Jāguḍa. Every year at the time when I receive worship and offerings from the king and his ministers, you may only look at me!" Thus Aruṇa Mountain increases to a height and then immediately collapses.

More than two hundred lito the northwest of the royal city are the Great Snow Mountains, at the top of which there is a lake. Whenever people come 35

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here to pray for rain or fine weather their wishes are always fulfilled. I heard some old people say that formerly there was an arhat in Gandhāra, who always received offerings of alms from the nāgaking of this lake. Every day at the time of the midday meal he would sit on his folding chair and fly through the air to the lake through supernatural power. Once his attendant novice hid himself below the folding chair and the arhat went to the lake as usual when the time arrived for him to make the journey. On arriving at the nāga's palace he discovered the novice, and so the nāgaking also invited the novice to the meal. The nāgaking offered heavenly delicious rice to entertain the arhat, while he gave the novice food of the human world. When the meal was over the arhat preached the Dharma for the nāgaking, and the novice washed his master's almsbowl, as usual. When he discovered some remaining grains of rice in the bowl he was amazed by its fragrance and he immediately cherished a malignant feeling against his master and the nāga king, saying,

"May the power of whatever good deeds I have performed appear to kill this nāgaand let me be the king.

" The moment the novice

expressed this desire the nāgaking felt a headache. After listening to the sermons delivered by the arhat, the nāgaking repented his misdeed and blamed himself, but the novice, deeply resentful, would not make a confession nor accept the nāgaking's apology. Having returned to the monastery, the novice, by his earnest desire and the power of his good deeds, died that night and was reborn as a great nāgaking with majesty and valor. He came to the lake, killed the resident nāgaking, occupied the nāgapalace, took possession of his subordinates, and became the master of all. Out of his old indignation he caused a violent storm that uprooted the trees, intending to destroy the monastery.

At that time King Kaniṣka, perplexed by the accident, made inquiries into the matter and the arhat told him everything. The king then built a monastery at the foot of the Snow Mountains with a stupa over one hundred feet high for the nāga.Out of his old resentment the nāgasent forth wind and rain. The king cherished the mind of universal salvation but the nāga, out of his malignance and hatred, caused storms six times to destroy the monastery and stupa, but they were rebuilt seven times. King Kaniṣka, ashamed of his failure, intended to fill up the nāga

'

s lake and demolish his dwellings. He

mobilized his troops and came to the foot of the Snow Mountains. Deeply 36

Fascicle I

terrified, the nāgaking transformed himself into the form of an old brahman, halted the king's elephant, and offered a remonstrance to him, saying, "Because, Great King, you have in the past performed good deeds and sowed many superior causes, you are now a king of humans and no one dares to disobey you. Why do you contend with a nāgatoday? A nāgais an animal, and though of a base and evil species he still possesses great power and cannot be subjugated by strength. He can ride on a piece of cloud and fly through the air, or tread upon empty space and walk over water, beyond the control of human power. What influence can your anger produce upon him? Now you have mobilized all of the military forces in the whole country to fight with a nāga.Even if you win in the battle you will not gain the prestige that you achieve when you conquer a distant land; if you lose the war you will bring shame on yourself for being unable to defeat your enemy. It is in your own interest to withdraw your troops.

"

King Kaniṣka did not listen to this remonstrance so the nāgareturned to his lake and caused a thunderstorm and a hurricane that uprooted the trees. Sand and stones rained down from the air, clouds and mist darkened the world, and the king's troops and horses were frightened. The king then took refuge in the Triple Gem, begging for protection, saying, "Because I have

done many good deeds in the past I am now a king of human beings with mighty power to subdue strong enemies and rule over Jambudvīpa. Now I am humiliated by this nāgaanimal, which shows that my blessedness is scanty. May whatever power I have gathered from doing good deeds be present at this very moment!" Immediately a huge flame arose from his shoulders, the nāgaretreated, the wind died down, and the mist and clouds dispersed. The king ordered each soldier in his army to carry a piece of stone to fill up the nāgalake. The nāgaking resumed the form of a brahman and said again to the king,

"I am the nāgaking of this lake and, out of fear of

your great power, I have come to pledge allegiance to you. May the king take pity on me and forgive me for the faults I have committed. You are a king who nourishes and protects all living beings, so why should you do harm to me alone? If you kill me, we will both fall into the evil ways of existence, because you will have commited the sin of taking life, while I will have cherished a feeling of hatred and vengeance in my mind. Karmic retribution is apparent and shows plainly what is good and what is evil. "

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The king then reached an agreement with the nāgathat should the nāga commit another offense in the future, the king would certainly not pardon him. The nāgasaid,

"Because of my evil karma done in the past I am now

a nāga. As a nāgais violent by nature, I am unable to restrain myself and in a fit of anger I may forget about the obligation. If you build another monastery I will dare not destroy it again. Please always send a guard to watch the peak of the mountain. If a black cloud arises he should at once strike an instrument. When I hear the sound I shall quench my evil mind.

" The king then constructed another monastery together with a stupa, and a guard was stationed to watch to see if any black cloud appeared. This is still done without interruption. I heard some old people say that inside the stupa there was preserved about one shengof bone and flesh relics of the Tathāgata. Marvelous events are difficult to relate in detail. Once smoke suddenly arose from inside the stupa, and in a moment raging flames burst out of it. The people thought that the stupa must have been consumed by the fire, but after looking at it for a long time, when the smoke and flames had vanished, they saw the relics resembling a streamer of white pearls, winding upwards around an ornamental pillar, up to the clouds and whirling down again. In Old Royal Monastery on the southern bank of the great river in the northwest of the royal city is a deciduous tooth of Śākyamuni Bodhisattva about one inch long. To the southeast of this monastery there is another one, also called Old Royal Monastery, in which is preserved a piece of the Tathāgata's skull bone about one inch broad, yellowish white in color, with distinctive hair pores. There is also a hair of the Tathāgata's head, dark purple in color, curled up rightward about half an inch long, but when extended it measures about one foot. These three objects are worshiped with scattering of flowers by the king and his ministers on the six fast days of every month. To the southwest of this skull bone monastery is Old Queen's Monastery, in which there is a gilt copper stupa more than one hundred feet in height. I heard some local people say that it contained over one shengof the Buddha's relic bones, from which on the night of the fifteenth day of every month emits a round light shining continuously upon the dew basin of the stupa which gradually fades into it at dawn.

To the southwest of the city is Pilusāra ("Strong Elephant") Mountain. It is called Strong Elephant because the tutelary deity of the mountain assumed 38

Fascicle I

the form of an elephant. Formerly, when the Tathāgata was living in the world, the deity of Strong Elephant Mountain once invited the World-honored One and his twelve hundred great arhats to the mountain. There was a large flat rock on the top of the mountain, where the Tathāgata took his seat and accepted the alms offered by the deity. Afterward King Aśoka erected a stupa more than one hundred feet high on the rock. This is what the people now call Strong Elephant Stupa, and it is also said that about one shengof the Tathāgata's relic bones is preserved in it.

Below the cliff to the north of Strong Elephant Stupa is a nāgaspring, where the Tathāgata and arhats washed their mouths by chewing willow twigs after taking the meal offered by the deity. They planted the twigs in the ground, where they took root and grew into the dense wood that it is now. Afterward, people built at this place a monastery called Piṇḍaka ("Chewing Willow Twigs") Monastery.

From here I traveled east for more than six hundred lithrough mountains and valleys connected with each other. The peaks and cliffs are steep and precipitous. After crossing the Black Range I entered the territory of North India and reached the country of Lampā (in the domain of North India). End of Fascicle I of The Great Tang Dynasty

Record of the Western Regions

875b

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