placed only the figure of Buddha, and the s&tras and sdstras; in the fifth stage from the top [i.e., in the lowest), the)r placed the Brahmans {pure men) to dwell, with all necessary things provided for them; in the three middle storeys they placed the priests and their disciples. The old records state that when Sadvaha-raja had finished, he calculated that the salt consumed hy the workmen cost nine kotis of gold pieces. Afterwards the priests having got angry and quarrelled, they went to the king to get the question settled. Then the Brahmans said amongst themselves, "The Buddhist priests have raised a quarrel on some question of words." Then these wicked men consulting together, waiting for the occasion, destroyed the mnghdrdma, and afterwards strongly barricaded the place in order to keep the priests out.

From that time no priests of Buddha have lived there. Looking at the mountain caves (or heights) from a distance, it is impossible to find the way into them (the caves). In these times, when they (the Brdhmans) introduce a physician into their abodes to treat any sickness, they put a veil over his face on going in and coming out, so that he may not know the way.

From this, going through a great forest south, after goo li or so, we come to the country of'An-ta-lo (Andhra).

'an-ta-lo (andhka).

This country is about 3000 li in circuit; the capital is about 20 li round. It is called P'ing-k'i-lo (Vingila ?)86 The soil is rich and fertile; it is regularly cultivated, and produces abundance of cereals. The temperature is hot, and the manners of the people fierce and impulsive. The language and arrangement of sentences differ from MidIndia, but with reference to the shapes of the letters, they

ings of the Bodhisatlvas; (3.) the rivers, which was certainly in the

other miscellaneous books. early Andhra dominions. In the

86 This is probably the old city of neighbourhood are said to be rock

Vengi, north-west of Elur lake, be- temples and other remains, tween the Gddavari and Krishna

are nearly the same. There are twenty sanghdrdmas with about 3000 priests. There are also' thirty DSva temples with many heretics.

'Not far from Vingila (?) is a great sanghdrdma with storeyed towers and balconies beautifully carved, and ornamented. There is here a figure of Buddha, the sacred features of which have been portrayed with the utmost power of the artist. Before this convent is a stone sMpa which is several hundred feet high; both the one and the other were built by the Arhat 'O-che-lo (Achala).87

To the south-west of the sanghardma of the Arhat 'O-che-lo not a great way is a st'Apa which was built by Asoka-raja. Here Tathagata in old days preached the law, and exhibited his great spiritual powers, and converted numberless persons.

Going 20 li or so to the south-west of the saiighdrdma built by Achala (So-hing), we reach a solitary mountain on the top of which is a stone stApa. Here Jina88 Bodhisattva composed the In-ming-lun (Nydyadvara-tdraka &dstra or HMuvidyd &dstm?).ss> This Bodhisattva, after Buddha had left the world, received the doctrine and assumed the vestments (of a disciple). His wisdom and his desires {prayers or vows) were vast.; The power of his great wisdom was deep and solid. Pitying the world, which was without any support (reliance), he designed to spread the sacred doctrine. Having weighed90 the character of

87 The Chinese translation of the Arhat's name is "he who acts," it should therefore be restored to Achara. The restoration otherwise might be Achala, who is mentioned in an inscription at Ajaista. See infra.

88 The phonetic symbols for Jina are Ch'in-na • it is translated "by t'ong skeu, "youth-received," which Julien restores to Kumaralabdha. But thus Jina cannot be translated by either of these phrases. (For an account of the works of this Bodhisattva, see Bunyra Nanjio, Catalogue, Appendix i. No. 10). In Hwui-li

(iv. fol. 5, b.) the translation of Ch'in-na is simply skeu.

89 There is much confusion here. The text gives only In - ming • lun, which must be restored to HMuvidyd S'dstra; but Julien, in his list of errata, p. 568, corrects the text, and supplies the title of the work, In-ming-ehing-li-men-lun, i.e., Aydyadvdra-tdraka S'dstra. This may be so, but this work is not named in Kunyiu Nanjio's Catalogue among those written by Jina.

m I do not see in the text that he composed this sdstra, but considering its character (i loci), he, &c.

the Hituvidyd Sdstra, its words so deep, its reasonings so "wide, and (having considered) that students vainly endeavoured to overcome its difficulties in their course of study, he retired into the lonely mountains and gave himself to meditation to investigate it so as to compose a useful compendium, that might overcome the difficulties (obscurities) of the work, its abstruse doctrines and complicated sentences. At this time the mountains and valleys shook and reverberated; the vapour and clouds changed their appearance, and the spirit of the mountain, carrying the BSdhisattva to a height of several hundred feet, then repeated (chanted) these words, "In former days the Lord of the World virtuously controlled and led the people; prompted by his compassionate heart, he delivered the Hituvidya. Sdstra,91 and arranged in due order its exact reasonings and its extremely deep and refined words. But after the Nirvana of Tathagata its great principles became obscured; but now Jina Bodhisattva, whose merit and wisdom are so extensive, understanding to the bottom the sacred well, will cause the Hituvidyd Sdstra to spread abroad its power (to add its weight) during the present day."

Then the B'Sdhisattva caused a bright light to shine and illumine the dark places {of the world), on which the king of the country conceived a deep reverence as he saw the sign of this brilliancy, and being in doubt whether he (i.e., Bddhisattva) had not entered the Vajrasamddhi (or, diamond Samddhi); then he asked the Bodhisattva to obtain the fruit of " no further birth." 92

Jina said, "I have entered Samddhi from a desire to explain a profound s4tra; my heart awaits perfect enlightenment (samyak sambddhi), but has no desire for this fruit that admits of no rebirth.".

The king said, "The fruit of ,' no-birth' is the aim of

81 It does not necessarily mean 92 That is, to acquire the privilege that Buddha composed this work, of an Arhat. but delivered {shwo) or spake it.

all the saints. To cut yourself off from the three worlds, and to plunge into the knowledge of the 'three vidyas,' how grand such an aim!98 May you soon attain it!"

Then Jina Bodhisattva, pleased at the request of the king, conceived the desire to reach the holy fruit which "exempts from learning." 94

At this time Manjus'ri B6dhisattva (Miu-ki-ts'iangp'u-sa), knowing his purpose, was moved with pity. Wishing to arouse him to the truth and to awaken him in a moment, he came and said, "Alas! how have you given up your great purpose, and only fixed your mind on your own personal profit, with narrow aims, giving up the purpose of Saving all! If you would really do good, you ought to transmit and explain the Tules of the Tu-Ma-sseti-lun (Ydgachdrya-bhUmi S&stra) of MaitrSya Bodhisattva. By that you may lead and direct students, and cause them to receive great advantage."

Jina Bodhisattva receiving these directions, respectfully assented and saluted the saint. Then having given himself to profound study, he developed the teaching of the HMuvidyd &&stra; but still fearing that the students thereof would dread its subtle reasonings and its precise style, he composed the Hituvidyd Sdstra,95 exemplifying the great principles and explaining the subtle language, in order to guide the learners. After that he explained fully the Y6ga discipline.

From this going through the desert forest south 96 iooo li or so, we come to To-na-kie-tse-kia (Dhanakataka).97

93 "This is the chief, or complete, 96 In the translation of Hwui-lih, thing." Julien gives "vers le sud," which

94 This also is a phrase to denote expression is quoted by Fergusson the condition of Arhatship. (/. M. A, S., N.S., vol. vi. p. 262*;

95 The title is defective. It pro- but it is simply "going south" in bably refers to the Nydyadv&ra* the original.

tdraka S'&stra; but, on the other 97 Called also the Great Andhra

hand, this work was composed by country. Julien has Dhanakaeheka;

Nagarjuna (see B. Nanjio's Cata- the Pali inscriptions at Amaravatt

loyue, 12231. The whole of the and Nasik give Dhaihnakataka, for

passage in the text referring to Jina which the Sanskrit would be Dhan

is obscure, and probably corrupt. yakataka or Dhanyakataka; and in

T'O-NA-KIE-TSE-KlA (DHANAKATAKA).

This country is about 6000 li in circuit, and the capital98 some 40 li round. The soil is rich and fertile, and is regularly cultivated, affording abundant harvests. There is much desert country, and the towns are thinly populated. The climate is hot. The complexion of the people is a yellowish black, and they are by nature fierce and impulsive. They greatly esteem learning. The convents (saiigh&ramas) are numerous, but are mostly deserted and ruined; of those preserved there are about twenty, with 1000 or so priests. They all study the law of the Great Vehicle. There are 100 D§va temples, and the people who frequent them are numerous and of different beliefs.

To the east of the capital (the city) bordering on (leaning against)99 a mountain is a convent called the Purvas"ila (Fo-p'o-shi-lo-seng).m To the west of the city leaning against {maintained by) a mountain is a convent called Avarasila.101 These were (or, this was) built by a former king to do honour to (for the sake of) Buddha.

an inscription of 1361 A.D. we have Dhanyavatipura, and these would identify the city of Dhaninakataka with Dharanikota close to AmarSvatl (Ind. Ant., vol. xi. pp. 95 f.) The symbol tse is equivalent to the Sanskrit ta.

5,8 Mr. Fergusson concludes from a report addressed to Government by the late J. A. C. Boswell, and also from some photographs by Captain Ross Thompson, that almost beyond the shadow of a doubt Bejw&da is the city described by Hiuen Tsiang (op. cit., p. 263). But see Ind. Ant., utcit.

99 The word is keu, to hold, to rely on. In the Analects (vii. 6, 2) there is the expression keu yti tih, which Dr. Legge translates, "let every attainment in what is good be firmly grasped." I should suppose, therefore, the text means that the Purvasila convent was supported by

or enclosed by a mountain on the east of the city.

100 The symbol lo appears to be omitted. Fo-lo-po would be equal to Purva.

101 'O-fa-lo-shi-lo, Aparaffla or West Mount. Fergusson identifies this with the Amaravati tope. The tope is 17 miles west of Bejwada. It stands to the south of the town of Amaravati, which again is 20 miles north-north-west of Guntur. The old fort called Dharnikdta (which appears at one time to have been the name of the district) is just one mile west of Amaravati. "This celebrated Buddhist tope was first discovered by Raja Venkatddri Nayudu's servants in A.D. 1796: it was visited by Colonel Mackenzie and his survey staff in 1797 J it was greatly demolished by the R&ja, who utilised the sculptured