CHAPTER V. and thus furnishes some data which throw a light upon the political state of the country. Buddhism in the Punjab. Brahmanical pale. In the Punjab Fah-Hian found that Buddhism was flourishing, or rather beginning to flourish, in connection with both the little and the great Vehicles. He mentions with pride and emotion the hospitalities which were offered to his little party, and the surprise which was expressed that men should have come from so far a land as China, solely out of love for Buddha and his law. Fah-Hian, however, furnishes little available data respecting the Punjab. Probably he was anxious to push his way down the Ganges and Jumna towards the holy land which had been trodden by Gótama; but there is reason to believe that Brahmanism still maintained a strong hold upon the people, and like a strict Sráman of somewhat narrow views, Fah-Hian passed over the fact in silence.61 From the Punjab Fah-Hian entered the Brahmanical pale. The country was full of temples and Bráhmans; but as he approached the kingdom of Mathura on the Jumna, he found that Buddhism was reviving. The fact is significant, as Mathura is the cradle of the worship of Krishna; and the substitution of the worship of Krishna for the old adoration of Buddha is one of the most important phases in the history of modern Hinduism. Fah-Hian did not proceed to western India, the modern Rajpootana; but he describes the kings as faithful believers in Buddha. There the sovereigns rigidly obeyed the 61 Fah-Hian, chap. xv. Two centuries later Hiouen-Thsang found that in the centre of the Punjab the people still worshipped the spirits of heaven, that is, the Vedic deities, and that there were few who believed in the law of Buddha. -Julien, Memoires par Hiouen-Thsang, vol. ii., page 189. traditions. They uncovered their heads when they CHAPTER V. paid their religious offerings to the monks; and both kings and ministers often conducted the Srámans to their own palaces for the purpose of entertaining them with food.62 mildness of ministration. Further to the south, towards Agra and Kanouj, Middle country Fah-Hian entered the region of Madya-desa, or the Buddhist ad"middle country." Here the government was deeply imbued with the mild and gentle spirit of Buddhism · The people were prosperous and happy, for there was no registration of families for the purposes of taxation. No one paid any portion of the produce as rent, excepting those who farmed the royal demesnes, and they were allowed to give up the land whenever they pleased. Offenders were not subjected to corporal punishment, but only fined. Rebels, however, convicted of repeated rebellions, were deprived of their right hands. No one, except the Chandálas, killed any living thing, or drank anything intoxicating, or even dealt in living animals. There were no shambles and no wine shops. The Chandalas alone were permitted to hunt or to deal in flesh of any kind.63 the Srámaus. The Srámans of these countries were maintained Monastic life of without any care on their part, and entirely at the public expense. Ever since the Nirvána of Gótama, Buddha kings and nobles had erected Viháras, and endowed them with lands, gardens, and houses, and also with men and oxen to cultivate them. These endowments were registered on copper plates, and handed down by each king to his successor, so that 62 Fah-Hian, chap. xvi. 63 Fah-Hian, chap. xvi. It will be seen hereafter that the administration was of the same mild character two centuries later, during the travels of Hiouen-Thsang. 64 CHAPTER V. all the Srámans continued to enjoy their proper revenues without intermission. All the resident monks were provided with chambers, beds, coverlets, provisions, and clothes. They were constantly employed in works of benevolence, in reciting their scriptures, or in profound meditations. A stranger Sráman was received with every hospitality. The elder brethren went out to meet him, and conducted him to their Vihára, and carried for him his clothes and alms bowl. They prepared a repast for him, whatever might be the hour. They allotted him a chamber according to his age. Wherever the Srámans took up their residence, they were exhorted by the principal families of the neighbourhood to commence their religious services. When a great congregation was assembled, the Srámans repeated the law. The Srámans also erected towers in honour of the three great disciples, and the three baskets of scriptures; 65 and on certain festivals they presented offerings of flowers and incense on these towers, and burnt lamps all the night.66 Kanouj and ancy. Fah-Hian next proceeded to the kingdoms of manical ascend- Kanouj and Kosala; and it would appear from his narrative that both kingdoms were already hotbeds of Brahmanism. In the city of Kanouj there were only two Sanghárámas, and both belonged to the little Vehicle. In Kosala the Bráhmans were very 64 Whilst Srámans were on their travels, they were exempted from the monastic rule which proscribes eating after noon. 65 The three great disciples were Sáriputra, Mogalan, and Ananda. The two former were two Brahmans whom Gótama had converted, and who had becon.e his favourite disciples. Ananda was the faithful monk who devoted his whole time to the personal service of Gótama, and finally reported the Sútras or discourses at the first Synod. The three baskets of scriptures were the Vinaya, the Sútra, and the Abhidharma Pitakas. See Appendix II. 66 Fah-Hian, chap. xvi. troublesome. They had tried to destroy the build- CHAPTER V. ings of the Buddhists, but had been prevented by storms of thunder and lightning. They had built a temple to the gods next to a Buddhist chapel; but although the shadow of the chapel sometimes fell on the temple, the shadow of the temple never fell on the chapel. Again, one morning the Bráhmans missed the lamps from their temple, and found them burning in the chapel. The following night they set a watch, when to their astonishment the gods themselves came down and took the lamps, and walked round the chapel in solemn procession and then disappeared, leaving the lamps burning in the chapel. Such were the fables that Fah-Hian heard with pious faith, and recorded for the benefit of believers in the land of Han.67 holy places. Fah-Hian visited all the holy spots which were Pilgrimages to associated with the life of Gótama;-his birth-place at Kapila; his place of burning near Kusinagara; the city of Rajagriha, where he commenced his career of mendicancy; the jungle of Gayá, where he became Buddha; the city of Benares, and especially the deer forest, where he commenced his apostolic career. The narrative of these pilgrimages may be passed over in silence. It is studded with pious legends, which however edifying to the ancient believer, would have no significance for European readers.63 putra: its Bud tions. · Fah-Hian resided for three years in the once city of Patalifamous city of Patali-putra; the metropolis of the dhist institukingdom of Magadha, which was still a large and important dominion. Patali-putra was only a petty village in the life-time of Gótama, but had subse 67 Fah-Hian, chaps. xvii.-xx. 69 Fah-Hian, chaps. xxi.-xxvi. CHAPTER V. quently grown to be one of the greatest capitals in India. It was here that Megasthenes had dwelt and Asoka had reigned; and it was here that FahHian finally accomplished the object of his mission by securing copies of the Buddhist scriptures, and learning the sacred language in which they were composed. The Chinese pilgrim records some interesting particulars of Patali-putra. In the middle of the city were still to be seen the ruins of the palace of Asoka, which that mighty sovereign had commissioned the genii to construct; and the pious Sráman proclaims in the language of faith, that the massive masonry and sculptured towers were never the work of mortal hands. Every year the people celebrated a grand procession of images, like that which the Chinese pilgrim had already witnessed in the kingdom of Khotan. Great towers, resembling pagodas, were carried about in four-wheeled cars. They were covered with white linen painted over with gailycoloured pictures. Figures of the gods were covered with gold, silver, and lapis lazuli, and placed in each pagoda car; whilst a figure of Buddha in a sitting posture was placed in a shrine at each of the four quarters of the pagoda, with a Bódhisatwa standing in attendance. Twenty of these cars were constructed, but all were decorated differently. They entered the city one after the other, and took up their several positions. During the day the Srámans and laity assembled in vast multitudes. The Srámans offered flowers and burnt incense before the cars; whilst the laity made their religious offerings, 69 The account which Fah-Hian furnishes of this celebrated city is all the more interesting from the fact that two centuries afterwards the metropolis was in ruins. |