Introduction (h): The Mission of Sung-Yun and Hwei-Sang (518 A.D.)

[Translated from the 5th Section of the History of the Temples of Lo-Yang (Honan Fu).]

In the suburb Wen-1, to the north-east of the city of Lo-Yang, was the dwelling of Sung-Yun of Tun-hwang,who, in company with the Bhikshu Hwei Sang, was sent on an embassy to the western countries by the Empress Dowager (Tai-Hau) of the Great Wei dynasty to obtain Buddhist hooks. This occurred in the eleventh month of the first year of the period Shen kwei (517-518 a.d.) They procured altogether 170 volumes, all standard works, belonging to the Great Vehicle.

First of all, having repaired to the capital, they proceeded in a westerly direction forty days, and arrived at the Chih-Ling (Barren Ridge), which is the western frontier of the country. On this ridge is the fortified outpost of the Wei territory. The Chih-Ling produces no trees or shrubs, and hence its name (Barren). Here is the common resort (cave) of the rat-bird. These two animals being of different species (chung), but the same genus (lui), live and breed together. The bird is the male, the rat the female. From their cohabiting in this manner, the name rat-bird cave is derived.

Ascending the Chih-Ling and proceeding westward twenty-three days, having crossed the Drifting Sands, they arrived at the country of the Tuh-kiueh-’hun. Along the road the cold was very severe, whilst the high winds, and the driving snow, and the pelting sand and gravel were so bad, that it was impossible to raise one’s eyes without getting them filled. The chief city of the Tuh-kiueh-’hun and the neighbourhood is agreeably warm. The written character of this country is nearly the same as that of the Wei. The customs and regulations observed by these people are mostly barbarous in character (after the rules of the outside barbarians or foreigners). From this country going west 3500 li, we arrive at the city of Shen-Shen.This city, from the time it set up a king, was seized by the Tuh-kiueh-’hun, and at present there resides in it a military-officer (the second general) for subjugating (pacifying) the west. The entire cantonment amounts to 3000 men, who are employed in withstanding the western Hu.

From Shen-Shen going west 1640 li, we arrive at the city of Tso-moh. In this town there are, perhaps, a hundred families resident. The country is not visited with rain, but they irrigate their crops from the streams of •water. They know not the use of oxen or ploughs in their husbandry.

In the town is a representation of Buddha with a Bodhisattva, hut certainly not in face like a Tartar. On questioning an old man about it, he said, “This was done by Lu-Kwong, who subdued the Tartars.” From this city going westward 1275 u, we arrive at the city of Moh. The flowers and fruits here are just like those of Lo-Yang, but the native buildings and the foreign officials are different in appearance.

From the city Moh going west 22 li, we arrive at the city of Han-Mo. Fifteen li to the south of this city is a large temple, with about 300 priests in it. These priests possess a golden full-length figure of Buddha, in height a chang and ⅗ths (about 18 feet). Its appearance is very imposing, and all the characteristic marks of the body are bright and distinct. Its face was placed repeatedly looking eastward; but the figure, not approving of that, turned about and looked to the west. The old men have the following tradition respecting this figure:—They say that originally it came from the south, transporting itself through the air. The king of Khotan himself seeing it, paid it worship, and attempted to convey it to his city, but in the middle of the route, when they halted at night the figure suddenly disappeared. On dispatching men to look after it, they found it had returned to its old place. Immediately, therefore, (the king) raised a tower, and appointed 400 attendants to sweep and water (the tower). If any of these servitors receive a hurt of any kind, they place some gold leaf on this figure according to the injured part, and so are directly cured. Men in after ages built towers around this image of 18 feet, and the other image-towers, all of which are ornamented with many thousand flags and streamers of variegated silk. There are perhaps as many as 10,000 of these, and more than half of them belonging to the Wei country. Over the flags are inscriptions in the square character, recording the several dates when they were presented; the greater number are of the nineteenth year of Tai Ho, the second year of King Ming, and the second year of Yen Chang. There was only one flag with the name of the reigning monarch on it, and this was a flag of the period Yaou Tsin (a.d. 406).

From the town of Han-Mo going west 878 li, we arrive at the country of Khotan. The king of this country wears a golden cap on his head, in shape like the comb of a cock; the appendages of the headdress hang down behind him two feet, and they are made of taffeta (kun), about five inches wide. On state occasions, for the purpose of imposing effect, there is music performed, consisting of drums, horns, and golden cymbals. The king is also attended by one chief bowman, two spearmen, five halberdiers, and, on his right and left, swordsmen, not exceeding a hundred men. The poorer sort of women here wear trousers, and ride on horseback just as well as their husbands. They burn their dead, and, collecting the ashes, erect towers (fau t’u) over them. In token of mourning they cut their hair and disfigure their faces, as though with grief. Their hair is cut to a length of four inches, and kept so all round. When the king dies, they do not burn his body, but enclose it in a coffin and carry it far off and bury it in the desert. They found a temple to his memory, and, at proper times, pay religious service to his manes.

The king of Khotan was no believer in the law of Buddha. A certain foreign merchantman on a time brought a Bhikshu called Pi-lu-shan (Vairochana) to this neighbourhood, and located him under a plum-tree to the south of this city.

On this an informer approached the king and said,

“A strange Sramana has come (to your majesty’s dominions) without permission, and is now residing to the south of the city under the plum-tree.”

The king, hearing this, was angry, and forthwith went to see Vairochana. The Bhikshu then addressed the king as follows:

“Ju-lai (Tathagata) has commissioned me to come here to request your majesty to build for him a perfectly finished pagoda (lit. a pagoda with a surmounting spire or dish), and thus secure to yourself perpetual felicity.”

The king said, “Let me see Buddha, and then I will obey him.” Vairochana then sounded a gong; on which Buddha commissioned Rahula to assume his appearance, and manifest himself in his true likeness in the air. The king prostrated himself on the ground in adoration, and at once made arrangements for founding a temple and vihara under the tree. Then he caused to be carved a figure of Rahula; and, lest suddenly it should perish, the king afterwards constructed a chapel for its special preservation. At present it is carefully protected by a sort of shade (jar)that covers it; hut, notwithstanding this, the shadow of the figure constantly removes itself outside the building, so that those who behold it cannot help paying it religious service (by circumambulating it). In this place (or chapel) are the shoes of a Pratyeka Buddha, which have up to the present time resisted decay. They are made neither of leather or silk,—in fact, it is impossible to determine what the material is. The extreme limits of the kingdom of Khotan reach about 3000 li or so from east to west.

In the second year of Shan Kwai (519 a.d.) and the 7th month, 29th day, we entered the kingdom of Chu-ku-po (Chakuka—Yerkiang). The people of that country are mountain-dwellers. The five kinds of cereals grow in abundance. In eating these, they make them into cakes. They do not permit the slaughter of animals, and such of them as eat flesh only use that which dies of itself. The customs and spoken language are like those of the people of Khotan, but the written character in use is that of the Brahmans. The limits of this country can be traversed in about five days.

During the first decade of the 8th month we entered the limits of the country of Han-Pan-to (Kabhanda),and going west six days, we ascended the Tsung-ling mountains; advancing yet three days to the west, we arrived at the city of Kiueh-Yu; and after three days more, to the Puh-ho-i mountains. This spot is extremely cold. The snow accumulates both by winter and summer. In the midst of the mountain is a lake in which dwells a mischievous dragon. Formerly there was a merchant who halted at night by the side of the lake. The dragon just then happened to he very cross, and forthwith pronounced a spell and killed the merchant. The king of Pan-to, hearing of it, gave up the succession to his son, and went to the kingdom of U-chang to acquire knowledge of the spells used by the Brahmans. After four years, having procured these secrets, he came back to his throne, and, ensconced by the lake, he enchanted the dragon, and, lo! the dragon was changed into a man, who, deeply sensible of his wickedness, approached the king. The king immediately banished him from the Tsung-ling mountains more than iooo li from the lake. The king of the present time is of the thirteenth generation (f these events). From this spot westward the road is one continuous ascent of the most precipitous character; for a thousand li there are overhanging crags, 10,000 fathoms high, towering up to the very heavens. Compared with this road, the ruggedness of the great pass known as the Mang-men is as nothing, and the eminences of the celebrated Hian mountains (in Honan) are like level country. After entering the Tsung-ling mountains, step by step, we crept upwards for four days, and then reached the highest part of the range. From this point as a centre, looking downwards, it seems just as though one was poised in mid-air. The kingdom of Han-pan-to stretches as far as the crest of these mountains. Men say that this is the middle point of heaven and earth. The people of this region use the water of the rivers for irrigating their lands; and when they were told that in the middle country (China) the fields were watered by the rain, they laughed and said, “How could heaven provide enough for all?” To the eastward of the capital of this country there is a rapid river (ora river, Mang-tsin) flowing to the northeast towards Sha-leh (Kashgar). The high lands of the Tsung-ling mountains do not produce trees or shrubs. At this time, viz., the 8th month, the air is icy cold, and the north wind carries along with it the drifting snow for a thousand li. At last, in the middle decade of the 9th month, we entered the kingdom of Poh-ho (Bolor?). The mountains here are as lofty and the gorges deep as ever. The king of the country has built a town, where he resides, for the sake of being in the mountains. The people of the country dress handsomely, only they use some leathern garments. The land is extremely cold—so much so, that the people occupy the caves of the mountains as dwelling-places, and the driving wind and snow often compel both men and beasts to herd together. To the south of this country are the great Snowy Mountains, which, in the morning and evening vapours, rise up like gem-spires.

In the first decade of the 10th month we arrived at the country of the Ye-tha (Ephthalites). The lands of this country are abundantly watered by the mountain streams, which fertilise them, and flow in front of all the dwellings. They have no walled towns, but they keep order by means of a standing army that constantly moves here and there. These people also use felt garments. The course of the rivers is marked by the verdant shrubs. In the summer the people seek the cool of the mountains; in the winter they disperse themselves through the villages. They have no written character. Their rules of politeness are very defective. They have no knowledge at all of the movements of the heavenly bodies; and, in measuring the year, they have no intercalary month, or any long and short months; but they merely divide the year into twelve parts, and that is all. They receive tribute from all surrounding nations: on the south as far as Tieh-lo; on the north, the entire country of Lae-leh, eastward to Khotan, and west to Persia—more than forty countries in all. When they come to the court with their presents for the king, there is spread out a large carpet about forty paces square, which they surround with a sort of rug hung up as a screen. The king puts on his robes of state and takes his seat upon a gilt couch, which is supported by four golden phoenix birds. When the ambassadors of the Great Wei dynasty were presented, (the king), after repeated prostrations, received their letters of instruction. On entering the assembly, one man announces your name and title; then each stranger advances and retires. After the several announcements are over, they break up the assembly. This is the only rule they have; there are no instruments of music visible ac all. The royal ladies of the Ye-tha country also wear state robes, which trail on the ground three feet and more; they have special train-bearers for carrying these lengthy robes. They also wear on their heads a horn, in length eight feet and more, three feet of its length being red coral. This they ornamented with all sorts of gay colours, and such is their head-dress. When the royal ladies go abroad, then they are carried; when at home, then they seat themselves on a gilded couch, which is made (the ivory of?) a six-tusked white elephant, with four lions (for supporters). Except in this particular, the wives of the great ministers are like the royal ladies; they in like manner cover their heads, using horns, from •which hang down veils all round, like precious canopies. Both the rich and poor have their distinctive modes of dress. These people are of all the four tribes of barbarians the most powerful. The majority of them do not believe in Buddha. Most of them worship false gods. They kill living creatures and eat their flesh. They use the seven precious substances, which all the neighbouring countries bring as tribute, and gems in great abundance. It is reckoned that the distance of the country of the Ye-tha from our capital is upwards of 20,000 li.

On the first decade of the nth month we entered the confines of the country of Po-sse (Persia). This territory (ground) is very contracted. Seven days farther on we come to a people who dwell in the mountains and are exceedingly impoverished. Their manners are rough and ill-favoured. On seeing their king, they pay him no honour; and when the king goes out or comes in, his attendants are few. This country has a river which formerly was very shallow; but afterwards, the mountains having subsided, the course of the stream was altered and two lakes were formed. A mischievous dragon took up his residence here and caused many calamities. In the summer he rejoiced to dry up the rain, and in the winter to pile up the snow. Travellers by his influence are subjected to all sorts of inconveniences. The snow is so brilliant that it dazzles the sight; men have to cover their eyes, or they would be blinded by it; but if they pay some religious service to the dragon, they find less difficulty afterwards.

In the middle decade of the nth month we entered the country of Shie-Mi (Sambi?). This country is just beyond the Tsung-ling mountains. The aspect of the land is still rugged; the people are very poor; the rugged narrow road is dangerous—a traveller and his horse can hardly pass along it one at a time. From the country of Po-lu-lai (Bolor) to the country of U-chang (Udyana) they use iron chains for bridges. These are suspended in the air for the purpose of crossing (over the mountain chasms). On looking downwards no bottom can be perceived; there is nothing on the side to grasp at in case of a slip, but in a moment the body is hurled down 10,000 fathoms. On this account travellers will not cross over in case of high winds.

On the first decade of the 12th month we entered the U-chang country (Udyana). On the north this country-borders on the Tsung-ling mountains; on the south it joins India. The climate is agreeably warm. The territory contains several thousand li. The people and productions are very abundant. The fertility of the soil is equal to that of the plateau of Lin-tsze in China and the climate more equable. This is the place where Pe-lo(Vessantara) gave his child as alms, and where Bodhisattva gave his body (to the tigress). Though these old stories relate to things so distant, yet they are preserved among the local legends (?). The king of the country religiously observes a vegetable diet; on the great fast-days he pays adoration to Buddha, both morning and evening, with sound of drum, conch, vina (a sort of lute), flute, and all kinds of wind instruments. After midday he devotes himself to the affairs of government. Supposing a man has committed murder, they do not suffer him to be killed; they only banish him to the desert mountains, affording him just food enough to keep him alive (lit. a bit and a sup). In investigating doubtful cases, they rely on the pure or foul effect of drastic medicines; then, after examination, the punishment is adjusted according to the circumstances. At the proper time they let the streams overflow the land, by which the soil is rendered loamy and fertile. All provisions necessary for man are very abundant, cereals of every kind (lit. of a hundred sorts) flourish, and the different fruits (lit. the five fruits) ripen in great numbers. In the evening the sound of the (convent) bells may he heard on every side, filling the air (world); the earth is covered with flowers of different hues, which succeed each other winter and summer, and are gathered by clergy and laity alike as offerings for Buddha.

The king of the country seeing Sung-Yun (inquired respecting him, and) on their saying that the ambassadors of the Great Wei (dynasty) had come, he courteously received their letters of introduction. On understanding that the Empress Dowager was devotedly attached to the law of Buddha, he immediately turned his face to the east, and, with closed hands and meditative heart, bowed his head; then, sending for a man who could interpret the Wei language, he questioned Sung Yun and said, “Are my honourable visitors men from the region of sun-rising?” Sung-Yun answered and said, “Our country is bounded on the east by the great sea; from this the sun rises according to the divine will (the command of Tathagata).” The king again asked, “Does that country-produce holy men?” Sung-Yun then proceeded to enlarge upon the virtues of Confucius, of the Chow and Laou (Tseu), of the Chwang (period), and then of the silver walls and golden palaces of Fairy Land (P’eng lai Shan),and then of the spirits, genii, and sages who dwell there; he further dilated on the divination of Kwan-lo, the medicinal art of Hwa-to, and the magical power of Tso-ts’ze; descanting on these various subjects, and properly distinguishing their several properties, he finished his address. Then the king said, “If these things are really as your worship says, then truly yours is the land of Buddha, and I ought to pray at the end of my life that I may be horn in that country.”

After this, Sung-Yun with Hwei Sang left the city for the purpose of inspecting the traces which exist or the teaching (or religion) of Tathagata. To the east of the river is the place where Buddha dried his clothes. When first Tathagata came to the country of U-chang, he went to convert a dragon-king. He, being angry with Buddha, raised a violent storm with rain. The sanghati of Buddha was soaked through and through with the wet. After the rain was over, Buddha stopped on a rock, and, with his face to the east, sat down whilst he dried his robe (lcashaya). Although many years have elapsed since then, the traces of the stripes of the garment are as visible as if newly done, and not merely the seams and hare outline, but one can see the marks of the very tissue itself, so that in looking at it, it appears as if the garment had not been removed, and, if one were asked to do it, as if the traces might he lifted up (as the garment itself). There are memorial towers erected on the spot where Buddha sat, and also where he dried his robe. To the west of the river is a tank occupied by a naga-raja. By the side of the tank is a temple served by fifty priests and more. The Naga-raja ever and anon assumes supernatural appearances. The king of the country propitiates him with gold and jewels, and other precious offerings, •which he casts into the middle of the tank; such of these as find their way out through a back exit, the priests are permitted to retain. Because the dragon thus provides for the necessary expenses of this temple (clothes and food), therefore men call it the Naga-raja Temple.

Eighty li to the north of the royal city there is the trace of the shoe of Buddha on a rock. They have raised a tower to cover it. The place where the print of the shoe is left on the rock is as if the foot had trodden on soft mud. Its length is undetermined, as at one time it is long, and at another time short. They have now founded a temple on the spot, capable of accommodating seventy priests and more. Twenty paces to the south of the tower is a spring of water issuing from a rock. Buddha once purifying (his mouth), planted a piece of his chewing-stick in the ground; it immediately took root, and is at present a great tree, which the Tartars call Po-lu. To the north of the city is the To-lo temple, in which there are very numerous appliances for the worship of Buddha. The pagoda is high and large. The priests’ chambers are ranged in order round the temple (or tower). There are sixty full-length golden figures (herein). The king, whenever he convenes (or convening yearly) a great assembly, collects the priests in this temple. On these occasions the Sramanas within the country flock together in great crowds (like clouds). Sung-Yun and Hwei Sang, remarking the strict rules and eminent piety (extreme austerities) of those Bhikshus, and from a sense that the example of these priests singularly conduced to increase (their own) religious feelings, remitted two servants for the use of the convent to present the offerings and to water and sweep. From the royal city going south-east over a mountainous district eight days’ journey, we come to the place where Tathagata, practising austerities, gave up his body to feed a starving tiger. It is a high mountain, with scarped precipices and towering peaks that pierce the clouds. The fortunate tree and the Ling-chi grow here, whilst the groves and fountains (or the forest rivulets), the docile stags, and the variegated hues of the flowers, all delight the eye. Sung-Yun and Hwei Sang devoted a portion of their travelling funds to erect a pagoda on the crest of the hill, and they inscribed on a stone, in the square character, an account of the great merits of the Wei dynasty. This mountain possesses a temple called “Collected Bones,” with 300 priests and more. One hundred and odd li to the south of the royal city is the place where Buddha (Julai), formerly residing in the Mo-hiu country, peeled off his skin for the purpose of writing upon it, and extracted (broke off) a bone of his body for the purpose of writing with it. Asoka-raja raised a pagoda on this spot for the purpose of enclosing these sacred relics. It is about ten chang high (120 feet). On the spot where he broke off his hone, the marrow ran out and covered the surface of a rock, which yet retains the colour of it, and is unctuous as though it had only recently been done.

To the south-west of the royal city 500 li is the Shen-shi hill (or the hill of (the Prince) Sudana). The sweet waters and delicious fruits (of this place) are spoken of in the sacred hooks. The mountain dells are agreeably warm; the trees and shrubs retain a perpetual verdure. At the time when the pilgrims arrived (ta’i tsuh), the gentle breeze which fanned the air, the songs of the birds, the trees in their spring-tide beauty, the butterflies that fluttered over the numerous flowers, all this caused Sung-Yun, as he gazed on this lovely scenery in a distant land, to revert to home thoughts; and so melancholy were his reflections, that he brought on a severe attack of illness; after a month, however, he obtained some charms of the Brahmans, which gave him ease.

To the south-east of the crest of the hill Shen-shi is a rock-cave of the prince, with two chambers to it. Ten paces in front of this cave is a great square stone on which it is said the prince was accustomed to sit; above this Asoka raised a memorial tower.

One li to the south of the tower is the place of the Pannasala (leafy hut)of the prince. One li north-east of the tower, fifty paces down the mountain, is the place where the son and daughter of the prince persisted in going round a tree, and would not depart (the Brah-man). On this the Brahman beat them with rods till the blood flowed down and moistened the earth. This tree still exists, and the ground, stained with blood, now produces a sweet fountain of water. Three li to the west of the cave is the place where the heavenly king Sakra, assuming the appearance of a lion sitting coiled up in the road, intercepted Man-kea. On the stone are yet traces of his hair and claws: the spot also where Ajitakuta (O-chou-to-kiu) and his disciples nourished the father and mother (i.e., the prince and princess). All these have memorial towers. In this mountain formerly were the beds of 500 Arhats, ranged north and south in a double row; their seats also were placed opposite one to another. There is now a great temple here with about 200 priests. To the north of the fountain which supplied the prince with water is a temple. A herd of wild asses frequent this spot for grazing. No one drives them here, but they resort here of their own accord. Daily at early morn they arrive; they take their food at noon, and so they protect the temple. These are spirits who protect the tower (protecting-tower-spirits), commissioned for this purpose by the Rishi Uh-po. In this temple there formerly dwelt a Shami (Sra-manera), who, being constantly occupied in sifting ashes (belonging to the convent), fell into a state of spiritual ecstasy (Samadhi). The Karmadana of the convent had his funeral obsequies performed, and drew him about, without his perceiving it, whilst his skin hung on his shrunken bones. The Rishi Uh-po continued to take the office of the Sramanera in the sifting of the ashes. On this the king of the country founded a chapel to the Rishi, and placed in it a figure of him as he appeared, and ornamented it with much gold leaf.

Close to the peak of this hill is a temple of Po-keen, built by the Yakshas. There are about eighty priests in it. They say that the Arhats and Yakshas continually come to offer religious services, to water and sweep the temple, and to gather wood for it. Ordinary priests are not allowed to occupy this temple. The Shaman To-Ying, of the Great Wei dynasty, came to this temple to pay religious worship; but having done so, he departed, without daring to take up his quarters there. During the middle decade of the 4th month of the first year of Ching-Kwong (520 A.D.), we entered the kingdom of Gandhara. This country closely resembles the territory of U-chang. It was formerly called the country of Y e-po-lo. This is the country which the Ye-thas destroyed, and afterwards set up Lae-lih to he king over the country; since which events two generations have passed. The disposition of this king (or dynasty) was cruel and vindictive, and he practised the most barbarous atrocities. He did not believe the law of Buddha, but loved to worship demons. The people of the country belonged entirely to the Brahman caste; they had a great respect for the law of Buddha, and loved to read the sacred books, when suddenly this king came into power, who was strongly opposed to anything of the sort. Entirely self-reliant on his own strength, he had entered on a war with the country of Ki-pin (Cophene), disputing the boundaries of their kingdom, and his troops had been already engaged in it for three years.

The king has 700 war-elephants, each of which carries ten men armed with sword and spear, while the elephants are armed with swords attached to their trunks, with which to fight when at close quarters. The king continually abode with his troops on the frontier, and never returned to his kingdom, in consequence of which the old men had to labour and the common people were oppressed. Sung-Yun repaired to the royal camp to deliver his credentials. The king was very rough with him, and failed to salute him. He sat still whilst receiving the letters. Sung-Yun perceived that these remote barbarians were unfit for exercising public duties, and that their arrogancy refused to be checked.

The king now sent for interpreters, and addressed Sung-Yun as follows:

“Has your worship not suffered much inconvenience in traversing all these countries and encountering so many dangers on the road?”

Sung-Yun replied,

“We have been sent by our royal mistress to search for works of the great translation through distant regions. It is true the difficulties of the road are great, yet we cannot (dare not) say we are fatigued; but your majesty and your forces (three armies), as you sojourn here on the frontier of your kingdom, enduring all the changes of heat and cold, are not you also nearly worn out?”

The king, replying, said,

“It is impossible to submit to such a little country as this, and I am sorry that you should ask such a question.”

Sung-Yun, on first speaking with the king, (thought), “This barbarian is unable to discharge with courtesy his official duties; he sits still whilst receiving diplomatic papers;” and now being about to reply to him again, he determined to reprove him as a fellow-man (or having the feelings of a man); and so he said, “Mountains are high and low—rivers are great and small—amongst men also there are distinctions, some being noble and others ignoble. The sovereign of the Ye-tha, and also of U-chang, when they received our credentials, did so respectfully; but your majesty alone has paid us no respect.” The king, replying, said, “When I see the king of the Wei, then I will pay my respects; but to receive and read his letters whilst seated, what fault can be found with this? When men receive a letter from father or mother, they don’t rise from their seats to read it. The Great Wei sovereign is to me (for the nonce) both father and mother, and so, without being unreasonable, I will read the letters you bring me still sitting down.” Sung-Yun then took his departure without any official salutation. He took up his quarters in a temple, in which his entertainment was very poor. At this time the country of Po-tai sent two young lions to the king of Gandhara as a present. Sung-Yun had an opportunity of seeing them; he noticed their fiery temper and courageous mien. The pictures of these animals common in China are not at all good resemblances of them.

After this, going west five days, they arrived at the place where Tathagata made an offering of his head for the sake of a man, where there is both a tower and temple, with about twenty priests. Going west three days, we arrive at the great river Sin-tu. On the west bank of this river is the place where Tathagata took the form of (or became) a great fish called Ma-kie and came out of the river, and for twelve years supported the people with his flesh. On this spot is raised a memorial tower. On the rock are still to be seen the traces of the scales of the fish.

Again going west thirteen days’ journey, we arrived at the city of Fo-sha-fu. The river valley (in which this city is built) is a rich loamy soil. The city walls have gate-defences. The houses are thick, and there are very many groves (around the city), whilst fountains of water enrich the soil; and as for the rest, there are costly jewels and gems in abundance. The customs of the people are honest and virtuous. Within this city there is an heretical temple of ancient date called “Sang-teh” (Santi?). All religious persons frequent it and highly venerate it. To the north of the city one li is the temple of the White Elephant Palace. Within the temple all is devoted to the service of Buddha. There are here stone images highly adorned and very beautiful, very many in number, and covered with, gold sufficient to dazzle the eyes. Before the temple and belonging to it is a tree called the White Elephant Tree, from which, in fact, this temple took its origin and name. Its leaves and flowers are like those of the Chinese date-tree, and its fruit begins to ripen in the winter quarter. The tradition common amongst the old people is this: “That when this tree is destroyed, then the old law of Buddha will also perish.” Within the temple is a picture of the prince and his wife, and the figure of the Brahman begging the boy and the girl. The Tartars, seeing this picture, could not refrain from tears.

Again going west one day’s journey, we arrive at the place where Tathagata plucked out his eyes to give in charity. Here also is a tower and a temple. On a stone of the temple is the impress of the foot of Kasyapa Buddha. Again going west one day, we crossed a deep river, more than 300 paces broad. Sixty li south-west of this we arrive at the capital of the country of Gandhara. Seven li to the south-east of this city there is a Tsioh-li Feou-thou (a pagoda with a surmounting pole). [The record of Tao-Yung says, “Four li to the east of the city.”] Investigating the origin of this tower, we find that when Tathagata was in the world he was passing once through this country with his disciples on his mission of instruction; on which occasion, when delivering a discourse on the east side of the city, he said, “Three hundred years after my Nirvana, there will be a king of this country called Ka-ni-si-ka (Kanishka). On this spot he will raise a pagoda (Feou-thou). Accordingly, 300 years after that event, there was a king of this country so called. On one occasion, when going out to the east of the city, he saw four children engaged in making a Buddhist tower out of cows’ dung. They had raised it about three feet high, when suddenly they disappeared (or, it fell).

[The record states, “One of the children, raising himself in the air and turning towards the king, repeated a verse (gatha).] The king, surprised at this miraculous event, immediately erected a tower for the purpose of enclosing (the small pagoda), hut gradually the small tower grew higher and higher, and at last went outside and removed itself 400 feet off, and there stationed itself. Then the king proceeded to widen the foundation of the great tower 300 paces and more. [The record of Tao-Yung says 390 paces.] To crown all, he placed a roof-pole upright and even. [The record of Tao-Yung says it was 35 feet high.] Throughout the building he used carved wood; he constructed stairs to lead to the top. The roof consisted of every kind of wood. Altogether there were thirteen storeys; above which there was an iron pillar, three feet high, with thirteen gilded circlets. Altogether the height from the ground was 700 feet. [Tao-Yung says the iron pillar was 88⅘ feet (high), with fifteen encircling discs, and 63 3/10th changs from the ground (743 feet).] This meritorious work being finished, the dung pagoda, as at first, remained three paces south of the great tower. The Brahmans, not believing that it was really made of dung, dug a hole in it to see. Although years have elapsed since these events, this tower has not corrupted; and although they have tried to fill np the hole with scented earth, they have not been able to do so. It is now enclosed with a protecting canopy. The Tsioh-li pagoda, since its erection, has been three times destroyed by lightning, but the kings of the country have each time restored it. The old men say, “When this pagoda is finally destroyed by lightning, then the law of Buddha also will perish.”

The record of Tao-Yung says, “When the king had finished all the work except getting the iron pillar up to the top, he found that he could not raise this heavy weight. He proceeded, therefore, to erect at the four corners a lofty stage; he expended in the work large treasures, and then he with his queen and princes ascending on to it, burnt incense and scattered flowers, with all their hearts and power of soul; then, with one turn of the windlass, they raised the weight, and so succeeded in elevating it to its place. The Tartars say, therefore, that the four heavenly kings lent their aid in this work, and that, if they had not done so, no human strength would have been of any avail. Within the pagoda there is contained every sort of Buddhist utensil; here are gold and jewelled (vessels) of a thousand forms and vast variety, to name which even would be no easy task. At sunrise the gilded discs of the vane are lit up with dazzling glory, whilst the gentle breeze of morning causes the precious bells (that are suspended from the roof) to tinkle with a pleasing sound. Of all the pagodas of the western world, this one is by far the first (in size and importance). At the first completion of this tower they used true pearls in making the network covering over the top; but after some years, the king, reflecting on the enormous value of this ornamental work, thought thus with himself: “After my decease (funeral) I fear some invader may carry it off”—or “supposing the pagoda should fall, there will be no one with means sufficient to rebuild it;” on which he removed the pearl work and placed it in a copper vase, which he removed to the north-west of the pagoda 100 paces, and buried it in the earth. Above the spot he planted a tree, which is called Po-tai (Bodhi), the branches of which, spreading out on each side, with their thick foliage, completely shade the spot from the sun. Underneath the tree on each side there are sitting figures (of Buddha) of the same height, viz., a chang and a half (17 feet). There are always four dragons in attendance to protect these jewels; if a man (only in his heart) covets them, calamities immediately befall him. There is also a stone tablet erected on the spot, and engraved on it are these words of direction: “Hereafter, if this tower is destroyed, after long search, the virtuous man may find VOL. I. h here pearls (of value sufficient) to help him restore it.”

Fifty paces to the south of the Tsioh-li pagoda there is a stone tower, in shape perfectly round, and two chang high (27 feet). There are many spiritual indications (shown by it); so that men, by touching it, can find out if they are lucky or unlucky. If they are lucky, then by touching it the golden bells will tinkle; but if unlucky, then, though a man should violently push the tower, no sound would be given out. Hwei Sang, having travelled from his country, and fearing that he might not have a fortunate return, paid worship to this sacred tower, and sought a sign from it. On this, he did but touch it with his finger, and immediately the bells rang out. Obtaining this omen, he comforted his heart. And the result proved the truth of the augury. When Hwei Sang first went up to the capital, the Empress had conferred upon him a thousand streamers of a hundred feet in length and of the five colours, and five hundred variegated silk (mats?) of scented grass. The princes, dukes, and nobility had given him two thousand flags. Hwei Sang, in his journey from Khotan to Gandhara,—wherever there was a disposition to Buddhism—had freely distributed these in charity; so that when he arrived here, he had only left one flag of 100 feet in length, given him by the Empress. This he decided to offer as a present to the tower of Sivika-raja, whilst Sung-Yun gave two servants to the Tsioh-li pagoda in perpetuity, to sweep it and water it. Hwei Sang, out of the little travelling funds he had left, employed a skilful artist to depict on copper the Tsioh-li pagoda and also the four principal pagodas of Sakyamuni.

After this, going north-west seven days’ journey, they crossed a great river (Indus), and arrived at the place where Tathagata, when he was Sivika-raja, delivered the dove; here there is a temple and a tower also. There was formerly here a large storehouse of Sivika-raja, which was burnt down. The grain which was in it was parched with the heat, and is still to he found in the neighbourhood (of the ruins). If a man take hut a single grain of this, he never suffers from fever; the people of the country also take it to prevent the power of the sun hurting them.

[The records of Tao-Yung say, “At Na-ka-lo-ho there is a skull-bone of Buddha, four inches round, of a yellowish-white colour, hollow underneath, (sufficient) to receive a man’s finger, shining, and in appearance like a wasp-nest.]

We then visited the Ki-ka-lam temple. This contains the robe (Jcashaya) of Buddha in thirteen pieces. In measurement this garment is as long as it is broad (or, when measured, it is sometimes long and sometimes broad). Here also is the staff of Buddha, in length a chang and seven-tenths (about 18 feet), in a wooden case, which is covered with gold leaf. The weight of this staff is very uncertain; sometimes it is so heavy that a hundred men cannot raise it, and at other times it is so light that one man can lift it. In the city of Na-kie (Nagarahara) is a tooth of Buddha and also some of his hair, both of which are contained in precious caskets; morning and evening religious offerings are made to them.

We next arrive at the cave of Gopala, where is the shadow of Buddha. Entering the mountain cavern fifteen feet, and looking for a long time (or, at a long distance) at the western side of it opposite the door, then at length the figure, with its characteristic marks, appears; on going nearer to look at it, it gradually grows fainter and then disappears. On touching the place where it was with the hand, there is nothing but the bare wall. Gradually retreating, the figure begins to come in view again, and foremost is conspicuous that peculiar mark between the eyebrows (urna), which is so rare among men. Before the cave is a square stone, on which is a trace of Buddha’s foot.

One hundred paces south-west of the cave is the place where Buddha washed his robe. One li to the north of the cave is the stone cell of Mudgalyayana; to the north of which is a mountain, at the foot of which the great Buddha with his own hand made a pagoda ten chang high (115 feet). They say that when this tower sinks down and enters the earth, then the law of Buddha will perish. There are, moreover, seven towers here, to the south of which is a stone with an inscription on it; they say Buddha himself wrote it. The foreign letters are distinctly legible even to the present time.

Hwei Sang abode in the country of U-chang two years. The customs of the western foreigners (Tartars) are, to a great extent, similar (with ours); the minor differences we cannot fully detail. When it came to the second month of the second year of Ching-un (521 a.d.) he began to return.

The foregoing account is principally drawn from the private records of Tao-Yung and Sung-Yun. The details given by Hwei Sang were never wholly recorded.

{GL_NOTE} I think this is the meaning of mark, face-distinguishing, so rare the passage, “We begin to see the among men.”