Within the limits of this country there are several tens of small towns which border on the mountains and are built contiguous to the sea.68 The cities themselves are strong and high ; the soldiers are brave and daring; they rule by force the neighbouring provinces, so that no one can resist them. This country, bordering on the sea, abounds in many rare and valuable articles. They use cowrie shells and pearls in commercial transactions. The great greenish-blue 69 elephant comes from this country. They harness it to their conveyances and make very long journeys.

From this going south-west, we enter a vast desert, jungle, and forests, the trees of which mount to heaven and hide the sun. Going 1400 or 1500 li, we come to the country oflvie-ling-kia (Kalihga).

KlE-LING-KIA (KALINGA).

This country60 is 5000 li or so in circuit; its capital is 20 li or so round. It is regularly cultivated and is productive. Flowers and fruits are very abundant. The forests and jungle are continuous for many hundred li. It produces the great tawny 61 wild elephant, which are much prized by neighbouring provinces. The climate is

58 The phrase hai Hau does not necessarily imply "the confluence of two seas." It seems to mean that the towns were built near the mountains (the Mahendra Male?), but in communication with the sea-coast. So along the west coast of South America the towns built at the foot of the hills are in communication with the sea by ports of embarcation (embarcadores).

69 It may mean simply "dark coloured;" but ts'ing generally means "the colour of nature, as the azure of the sky or the green of growing plants" (Wells "Williams). The phrase for Hack is un ts'ing.

60 The frontier line of Kalinga cannot have extended beyond the Godavari river on the south-west, and the Gaoliya branch of the In

dravati river on the north-west (Cunningham). For an account of the Kalinga desa, see Sewell, oj>. eit., p. 19. The chief town was probably Rajamahendri, where the Chalukyas perhaps established lished their capital. Either this place or Koringa, on the sea-coast, agrees with the bearing and distance given in the text. If, however, we accept Mr. Fergusson's hypothesis that the capital of Kflnyodha was near Katak, and calculating the li to be one-seventh of a mile, we shall have to seek for the capital of Kalinga near Vijayanagram. For a notice respecting Rajamahendri see Sewell, Lists, &c, vol. i. p. 22.

61 The same word is used in the previous section; see n. 6a

burning; the disposition of the people vehement and impetuous. Though the men are mostly rough and uncivilised, they still keep their word and are trustworthy. The language is light and tripping,62 and their pronunciation distinct and correct. But in both particulars, that is, as to words and sounds, they are very different from Mid-India. There are a few who believe in the true law, but most of them are'attached to heresy. There are ten sanghdrdmas, with about 500 priests, who study the Great Vehicle according to the teaching of the Sthavira school. There are some 100 Deva temples with very many unbelievers of different sorts, the most numerous being the Nirgranthas63 [Ni-kin followers].

In old days the kingdom of Kalinga had a very dense population. Their shoulders rubbed one with the other, and the axles of their chariot wheels grided together, and when they raised their arm-sleeves a perfect tent was formed.64 There was a Rishi possessed of the five supernatural powers,65 who lived (perched) on a high precipice,66 cherishing his pure (thoughts). Being put to shame (insulted) because he had gradually lost his magic powers, he cursed the people with a wicked imprecation, and caused all dwelling in the country, both young and old, to perish; wise and ignorant alike died, and the population disappeared. After many ages the country was gradually repeopled by emigrants, but yet it is not properly inhabited. This is why at the present time there are so few who dwell here;

'Not far from the south of the capital there is a stikpa about a hundred feet high; this was built by As"6ka-raja. By the side of it there are traces where the four past Buddhas sat down and walked.

62 This description of their lan- there would be a continuous tent guage will appear natural to those .formed.

whohavehadKlingboysaboutthem. 65 Explained by Julien as refer

63 Digambara Jamas, ante, vol. i. ring to the- pancJidbhijnds.

p. 145, n. 74. 66 Julien translates gan by "ca

64 I.e., by stretching out their arms vern ;" but it means "a rocky or one to another, so close were they, precipitous mountain."

Near the northern frontier of this country is a great mountain precipice,67 on the top of which is a stone st-Apa ahout a hundred feet high. Here, at the beginning of the kalpa, when the years of men's lives were boundless, a PratyekaC8 Buddha reached Nirvana.

From this going north-west through forests and mountains about 1800 li, we come to the country of Kiao-sa-lo (Kosala). *

KlAO-SA-LO (KdSALA).

This country60 is about 5000 li in circuit; the frontiers consist of encircling mountain crags; forests and jungle are found together in succession. The capital70 is about 40 li round; the soil is rich and fertile, and yields abundant crops. The towns and villages are close together. The population is very dense. The men are tall and black complexioned. The disposition of the people is hard and violent; they are brave and impetuous. There are both heretics and believers here. They are earnest in study and of a high intelligence. The king is of the Kshattriya race; he greatly honours the law of Buddha, and his virtue and love are far renowned. There are about one hundred sanghdrdmas, and somewhat less than 10,000

67 Perhaps Mahgndragiri vinoe of Berar or Gondwana, places

68 A Pratygka Buddha is one who it at Chanda, a walled town 290 has reached enlightenment "for him- miles to the north-west of Rajamaself alone;" that is, he is not able hendri, with Nagpur, Amaravati, or to enlighten others by preaching or Ilichpur as alternatives; the three guiding. In Chinese it is rendered last-named towns appear to be too tah hioh, "a solitary Buddha," forthe far from the capital of Kalinga. same reason. But if we allow five li to the mile,

69 To be distinguished from S-ira- the distance either of Nagpur or vasti or Ayfidhya, which district was Amar&vati from Rajamahendri would also called K6sala or KSsala. See agree with the 1S00 or 1900 li of Wilson, Vishnu-pur., vol. ii. p. 172; Hiuen Tsiang. There is much menLassen, /. A., vol. i, p. 160, vol. iv. p. tion in I-tsing's memoirs of priests 702. It lay to the south-west of visiting and remaining at a place Orissa and in the district watered called Amaravati; itmayrefer toK6by the upper feeders of the Mah&- sala. Mr.Fergusson.calculatingtheit nadi and G6davari. at one-sixth of a mile, suggests either

70 There is some uncertainty as to WairagarhorBh&ndak,bothof them the capital of this country. General sites of old cities, as the capital. He Cunningham, who identifies the an- prefers the former for reasons stated cient K6sala with the modern pro- (/. B. A. S., N.S., vol. vi. p. 260).

VOL. II. 0

priests: they all alike study the teaching of the Great Vehicle. There are about seventy De"va temples, frequented by heretics of different persuasions.

Not far to the south of the city is an old sanglidrdma, by the side of which is a sttipa that was built by Asokaraja. In this place Tathagata, of old, calling an assembly, exhibited his supernatural power and subdued the unbelievers. Afterwards Nagarjuna B6dhisattva (Zong:meng-p'u-sa) dwelt in the sanghdrdma. The king of the country was then called Sadvaha.71 He greatly prized and esteemed Nagarjuna, and provided him with a citygate hut.72

At this time Ti-p'o (Deva) Bcidhisattva coming from the country of Chi-sse-tseu (Ceylon), sought to hold a discussion with him. Addressing the gate-keeper he said, "Be good enough to announce me." Accordingly the gate-keeper entered and told Nagarjuna. He, recognising his reputation, filled up a pdtra with water and commanded his disciple to hold the water before this Deva. De"va, seeing the water, was silent, and dropped a needle into it. The disciple held the pdtra, and with some anxiety and doubt returned to Nag&rjuna. "What did he say," he asked. The disciple replied, '"'He was silent and said nothing; he only dropped a needle into the water."

Nagarjuna said, "What wisdom! Who like this man! To know the springs of action (motives), this is the privilege of a god! to penetrate subtle principles is the privilege of an inferior saint.73 Such full wisdom as this entitles him to be allowed to enter forthwith." He (the disciple) replied, "What a saying is this! is this then the sublime eloquence (skill) of silence?"

"This water," he (Nagarjuna) went on to say, "is shaped according to the form of the vessel that holds it;

71 Expressed phonetically by So- 73 An inferior saint (ya shing) is to-p'o-bo, with the meaning, "he an expression applied to Meneius who draws the good." compared with Confucius (Julien).

72 Placed guards round his hut In this passage the title is referred (Julien). to DSva in comparison with Buddha. it is pure or dirty according to the character of things (in it); it fills up every interstice; in point of clearness and comprehensiveness 74 he, on beholding the water, compared it to the wisdom which I have acquired by study. Dropping into it a needle, he pierced it, as it were, to the bottom. Show this extraordinary man in here at once, and let him be presented."

Now the maimer and appearance of JsT^garjuna were imposing, and inspired all with respect. In discussion all were awed by it, and submitted (bowed the head). Deva being aware of his excellent characteristics, had long desired to consult him, and he wished to become his disciple. But now as he approached he felt troubled in mind, and he was abashed and timid. Mounting the hall, he sat down awkwardly and talked darkly; but at the end of the day his words were clear and lofty. Nagarjuna said, "Your learning exceeds that of the world and your fine distinctions shine brighter than the former (teachers). I am but an old and infirm man; but having met with one so learned and distinguished, surely it is for the purpose of spreading the truth and for transmitting without interruption the torch of the law, and propagating the teaching of religion. Truly this is one who may sit on the upper seat to expound dark sayings and discourse with precision."

Deva hearing these words, his heart conceived a degree of self-confidence, and being about to open the storehouse of wisdom, he first began to roam through the garden of dialectic and handle fine sentences; then having looked up for some indication, of approval (confirmation of his argument), he encountered the imposing look of the master; his words escaped him; his mouth was closed; and leaving his seat, he made some excuse, and asked to be instructed.

Nagarjuna said, "Sit down again; I will communicate

74 I have translated it thus; liter- of unfathomable fulness, as you ally it runs "clear and limpid and showed it to him."