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364

APPENDIX A.

Narrative of Fă Hian, concerning his visit to Benares and Sárnáth. Extracted from the Foě Kouě Ki, by MM. Rémusat, Klaproth, and Landresse. Paris, 1836. Ch. xxxiv., pp. 304, 305.

Fă Hian, on his way back to Pa lian foě (Páțaliputra),2 followed3 the river Heng (Ganges) westward. After ten yeou yans (about seventy miles), he came to a temple entitled Vast Solitude. It is one of the stations of Foě (Buddha). There are devotees there at this day. Still following, for twelve yeou yans, the course of the river Heng, towards the west, he reached the city of Pho lo naï (Benares), in the kingdom of Kia chi (Káśí). Ten lis to the northeast of the city, one comes to the temple located in the Park of the Immortal's Deer. This Park was, of yore, the abode of a Pỹ tchi foě (Pratyeka-Buddha): deer constantly repose in it. When the Honourable of the Age was on the point of accomplishing the Law, the gods sang, in the midst of the enclosure: "The son of King Pě tsing (Suddhodana) has embraced a religious life; he has studied the doctrine; and, in seven days, he will become Foe." The Př tchi foě, having heard this, assumed Ni houan (Nirváṇa). It is on this account that this place is called the Garden of the Plain of the

1 At page 231 supra, I have promised Mr. Laidlay's translation of the passage in question; but it has seemed preferable, on some accounts, to substitute that here given. 2 His point of departure was Buddha-Gaya.

3 The French is "descended." Perhaps this word was chosen to denote, that, in passing along the Ganges from Buddha-Gayá to Benares, one's direction is rather southerly than northerly.

Immortal's Deer. Since the time when the Honourable of the Age accomplished the Law, the men of later ages have constructed a chapel in this place.

Foě, desiring to convert, from among the five men, Keou lin (Kaunḍinya), these five men said among themselves: "For six years this Cha men (Sramaņa) Kiu tan (Gautama) has practised austerities; eating, daily, only one hemp-seed and one grain of rice; and he has not yet been able to obtain the law. À fortiori, when one lives in the society of men, and gives one's self up to one's body, mouth, and thoughts, how could one accomplish the doctrine? When he comes to-day, let us be careful not to speak to him." When Foě drew near, the five men rose, and did homage to him. Sixty paces to the north of this spot, Foě, facing the east, sate down, and began to turn the Wheel of the Law. From among the five men he converted Keou lin (Kaunḍinya), Twenty paces to the north is the spot where Foĕ recounted his history to Mi lě (Maitreya). Fifty paces thence, to the south, is the place where the dragon I lo po asked Foě: "In what space of time shall I be able to obtain deliverance from this dragon's body?" At all these spots they have raised towers, among which are two seng kia len (sangháráma, or monasteries), in which are devotees.

366

APPENDIX B.

Narrative of Hiouen Thsang. Translated by myself, from the "Mémoires sur les Contrées Occidentales de Hiouen Thsang" of M. Stanislas Julien, translator of the original Chinese work. Vol. i., pp. 353–376.

KINGDOM OF P'O-LO-NI-SSE.

(Váráṇasí).

The kingdom of P'o-lo-ni-sse (Váráṇasí, Benares) is about four thousand lis (667 miles) in circuit. To the west, near the Ganges, is the capital, which is from eighteen to nineteen lis (three miles and upwards) long, and from five to six lis (about one mile) broad. The villages lie very near together, and contain a numerous population. Families of very great wealth, whose houses are stored with rare and precious things, are to be seen. The people are gentle and polished, and esteem most highly men given to study. The greater portion of them believe in the heretical doctrines [Hinduism]; and few revere the Law [religion] of Buddha. The climate is temperate, grain is abundant, the fruit-trees are luxuriant, and the earth is covered with tufted vegetation. There are thirty [Buddhist] monasteries, containing about three thousand devotees, who, all, study the principles of the school Tching-liang-pou (the school of the Sammatíyas), which holds to the Minor Vehicle. There

1 Taking the common reckoning of six lis to the mile. M. St. Martin assigns only five lis to the mile.

2 According to M. Julien, whose explanation is based on a Chinese Dictionary, the Buddhists recognize Five Vehicles, that is to say, five means, used by as many classes of eminent men, for the attainment of beatification.

are a hundred temples of the [Hindu] gods, and about ten thousand heretics [Hindus], who, for the most part, worship the god Ta-tseuthsaï (Maheswara Deva). Some cut off the hair, others reserve a tuft upon the crown of the head, go naked, and are destitute of any kind of clothing (the Nirgranthas). Some besmear their bodies with ashes (the Páśupatas), and zealously practise severe austerities, in order to obtain release from life and death, [that is, from transmigration].

In the capital there are twenty temples of the [Hindu] gods.1 Towers of many storeys are seen there; and magnificent chapels, constructed of stone, skilfully carved, and of richly painted wood. Umbrageous trees cover them with their shade; and streams of clear water flow in all directions. The statue of the god (Maheswara Deva), in Teou-chi (brass), is little less than a hundred feet in height. Its aspect is grave and majestic; and, at sight of it, one is filled with respectful awe, as if it were, indeed, alive.

To the north-east of the capital, and to the west of the river of Po'-lo-ni-sse (Váráņasí, that is, the Ganges), is a Stúpa [or sacred tower], built by king Wou-yeou (Aśoka), about one hundred feet high. A stone column stands over against it, of blue colour, bright as a mirror, and of a highly polished surface, in which one may always discover the shadow of Jou-laï (the Tathágata).

Passing on about ten lis north-east from the river of Po'-lo-ni-sse (Váráņasí), he reached the Monastery of the Deer Park (Mrigadáva), which is divided into eight sections, and is entirely surrounded by walls. There you see balustrades and two-storeyed pavilions, of admirable construction. The devotees-of whom there are as many as fifteen hundred-study the doctrine of the school Tching-liang-pou, holding to the Minor Vehicle. In the midst of the walled enclosure is a Vihára, two hundred feet in height, surmounted by an 'An-mo-lo (Amra, or mango), wrought in embossed gold. The foundations and stairs are of stone. All round the monument there are a hundred rows of niches, made of brick, arranged one above another,

1 This shows that the hundred temples,' with the 'ten thousand heretics' attached to them, comprised the number in the entire kingdom of Benares. In like manner, the thirty (Buddhist) monasteries,' with their three thousand occupants, refer not merely to the city, but to the whole kingdom, the city included.

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each of them containing a statue of Buddha, in embossed gold. In the centre of this Vihára stands a statue of Buddha, in Teou-chi (brass). It has exactly the height of Jou-laï (the Tathagata), who is represented turning the Wheel of the Law [i.e., preaching].

To the south-west of the Vihára is a stone Stúpa, erected by king Wou-yeou (Aśoka). Although its base is embedded in the earth, it has about a hundred feet of elevation. In front of this monument, a stone column has been set up, some seventy feet high• The stone is smooth as jade, and shines like a mirror. Those who pray fervently discern in it a multitude of figures; on all occasions, every one sees there images that answer to his virtues or his vices. It was at this spot that Jou-laï (the Tathágata), after having attained to perfect knowledge, began to turn the Wheel of the Law.

The Stúpa on the side of the aforesaid marks the place where 'O-jo-kiao-tch'in-jou ('Ajnáta Kauṇḍinya), etc. [the other companions of Buddha], having seen the Pou-sa (the Bodhisattwa) relinquish his austerities, suddenly desisted from following him and from watching over his safety. Having arrived at this place, they gave themselves up to meditation.

The Stupa on the side of that last-mentioned occupies the site where five hundred Pratyeka-Buddhas (To-kio) entered Nie-pan (Nirváņa) together. There are, also, three other Stúpas. The three last Buddhas reposed on that spot, and there walked for exercise.

To the side of the place where the three Buddhas walked for exercise there is a Stúpa. It was there that Mei-ta-li-ye-pou-sa (Maitreya Bodhisattwa) received a prediction announcing that he should attain to Buddhahood. Of yore, when Jou-laï (the Tathágata) was at Rájagriha (Wang-che-tching), on [Mount] Vulture-Peak (Gṛidhrakúṭa), he addressed the Pi-tsou (Bhikhshus) as follows: "In coming ages, when the inhabitants of this island of Tchen-pou shall have become just and upright, and when men shall attain a longevity of eighty thousand years, a Po-lo-men (Bráhman) child named T'se-chi (Maitreya) will be born there. His body will be of the colour of the purest gold, and will shed abroad a lustrous radiance. He will renounce his family, will attain to superior knowledge (Paramabodhi), and, at three great synods, will expound the Law for the behoof of all men. Those whom he will convert and save are

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