Chapter 12 - Country of Kiao-sa-lo (Kosala)

Note: This Kosala is to be distinguished from śrāvastī or Ayodhyā, which district was also called Kosala or Kosala.^[1]

This country is about 5000 li in circuit; the frontiers consist of encircling mountain crags; forests and jungle are found together in succession. The capital^[2] 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 Kṣattriya race; he greatly honours the law of Buddha, and his virtue and love are far renowned. There are about one hundred saṅghārāmas, and somewhat less than 10,000 priests; they all alike study the teaching of the Great Vehicle. There are about seventy Deva temples, frequented by heretics of different persuasions.

Not far to the south of the city is an old saṅghārāma, by the side of which is a stūpa that was built by Aśoka-rāja. In this place Tathāgata, of old, calling an assembly, exhibited his supernatural power and subdued the unbelievers. Afterwards Nāgārjuna Bodhisattva (Long-meng-p'u-sa) dwelt in the saṅghārāma. The king of the country was then called Sadvaha.^[3] He greatly prized and esteemed Nāgārjuna, and provided him with a city-gate hut.^[4]

At this time Ti-p'o (Deva) Bodhisattva 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 Nāgārjuna. He, recognising his reputation, filled up a pātra with water and commanded his disciple to hold the water before this Deva. Deva, seeing the water, was silent, and dropped a needle into it. The disciple held the pātra, and with some anxiety and doubt returned to Nāgārjuna. "What did he say," he asked. The disciple replied, "He was silent and said nothing; he only dropped a needle into the water."

Nāgārjuna 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.^[5] 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 (Nāgārjuna) went on to say, "is shaped according to the form of the vessel that holds it; it is pure or dirty according to the character of things (in it); it fills up every interstice; in point of clearness and comprehensiveness^[6] 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 manner and appearance of Nāgārjuna 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. Nāgārjuna 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.

Nāgārjuna said, "Sit down again; I will communicate to you the truest and most profound principles which the king of the law himself verily handed down (taught for transmission)." Deva then prostrated himself on the ground, and adored with all his heart, and said, "Both now and for ever I will dare to listen to your instructions."

Nāgārjuna Bodhisattva was well practised in the art of compounding medicines; by taking a preparation (pill or cake), he nourished the years of life for many hundreds of years,^[7] so that neither the mind nor appearance decayed. Sadvaha-rāja had partaken of this mysterious medicine, and his years were already several hundred in number. The king had a young son who one day addressed his mother thus, "When shall I succeed to the royal estate?" His mother said, "There seems to me to be no chance of that yet; your father the king is now several hundred years old, his sons and grandsons are many of them dead and gone through old age. This is the result of the religious power of Nāgārjuna, and the intimate knowledge he has of compounding medicines. The day the Bodhisattva dies the king will also succumb. Now the wisdom of this Nāgārjuna is great and extensive, and his love and compassion very deep; he would give up for the benefit of living creatures his body and life. You ought, therefore, to go, and when you meet him, ask him to give you his head. If you do this, then you will get your desire."

The king's son, obedient to his mother's instructions, went to the gate of the convent. The doorkeeper, alarmed, ran away,^[8] and so he entered at once. Then Nāgārjuna Bodhisattva was chanting as he walked up and down. Seeing the king's son he stopped, and said, "It is evening time now; why do you at such a time come so hastily to the priests' quarters? has some accident happened, or are.you afraid of some calamity that you have hastened here at such a time?"

He answered, "I was considering with my dear mother the words of different śāstras, and the examples (therein given) of sages who had forsaken (given up) the world, and I was led to remark on the great value set on life by all creatures, and that the scriptures, in their examples given of sacrifice, had not enforced this duty of giving up life readily for the sake of those who desired it. Then my dear mother said, 'Not so; the Sugatas (shen shi) of the ten regions, the Tathāgatas of the three ages, whilst living in the world and giving their hearts to the object, have obtained the fruit. They diligently sought the way of Buddha; practising the precepts, exercising patience, they gave up their bodies to feed wild beasts, cut their flesh to deliver the dove. Thus Rāja Chandraprabha^[9] (Yueh-kwang) gave up his head to the Brāhmaṇ; Maitribāla (Ts'e li) rāja fed the hungry Yakṣa with his blood. To recite every similar example would be difficult, but in searching through the history of previous sages, what age is there that affords not examples? And so Nāgārjuna Bodhisattva is now actuated by similar high principles; as for myself, I have sought a man who for my advantage would give me his head, but have never yet found such a person for years. If I had wished to act with violence and take the life of a man (commit murder), the crime would have been great and entailed dreadful consequences. To have taken the life of an innocent child would have been infamous and disgraced my character. But the Bodhisattva diligently practises the holy way and aspires after a while to the fruit of Buddha. His love extends to all beings and his goodness knows no bounds. He esteems life as a bubble, his body as decaying wood. He would not contradict his purpose in refusing such a gift, if requested."

Nāgārjuna said, "Your comparisons and your words are true. I seek the holy fruit of a Buddha. I have learnt that a Buddha is able to give up all things, regarding the body as an echo, a bubble, passing through the four forms of life,^[10] continually coming and going in the six ways.^[11] My constant vow has been not to oppose the desires of living things. But there is one difficulty in the way of the king's son, and what is that? If I were to give up my life your father also would die. Think well of this, for who could then deliver him?"

Nāgārjuna, irresolute, walked to and fro, seeking for something to end his life with; then taking a dry reed leaf, he cut his neck as if with a sword, and his head fell from his body.

Having seen this, he (the royal prince) fled precipitately and returned. The guardian of the gate informed the king of the event from first to last, who whilst listening was so affected that he died.

To the south-west about 300 li we came to the Po-lo-mo-lo-ki-li (Brahmaragiri) mountain.^[12] The solitary peak of this mountain towers above the rest, and stands out with its mighty precipices as a solid mass of rock without approaches or intervening valleys. The king, Sadvaha, for the sake of Nāgārjuna Bodhisattva, tunnelled out this rock through the middle, and built and fixed therein (in the middle) a saṅghārāma; at a distance of some 10 li, by tunnelling, he opened a covered way (an approach). Thus by standing under the rock (not knowing the way in) we see the cliff excavated throughout, and in the midst of long galleries (corridors) with eaves for walking under and high towers (turrets), the storeyed building reaching to the height of five stages, each stage with four halls with vihāras enclosed (united).^[13] In each vihāra was a statue of Buddha cast in gold, of the size of life, wrought (cast) with consummate art and singularly adorned and specially ornamented with gold and precious stones. From the high peak of the mountain descending streamlets, like small cascades, flow through the different storeys, winding round the side galleries, and then discharging themselves without. Scattered light-holes illumine the interior (inner chambers).^[14],

When first Sadvaha-rāja excavated this saṅghārāma, the men (engaged in it) were exhausted and the king's treasures emptied. His undertaking being only half accomplished, his heart was heavily oppressed. Nāgārjuna addressing him said, "For what reason is the king so sad of countenance?" The king replied, "I had formed in the course of reflection a great purpose.^[15] I ventured to undertake a meritorious work of exceeding excellence which might endure firm till the coming of Maitreya, but now before "it is completed my means are exhausted. So I sit disconsolate day by day awaiting the dawn, cast down at heart."

Nāgārjuna said, "Afflict not yourself thus; the returns consequent on the high aims of a lofty religious purposeare not to be foiled: your great resolve shall without fail be accomplished. Return then to your palace; you shall have abundance of joy. Tomorrow, after you have gone forth to roam through and observe the wild country round (the mountain wilds), then return to me and quietly discuss about the buildings." The king having received these instructions left him after proper salutation (turning to the right).

Then Nāgārjuna Bodhisattva, by moistening all the great stones with a divine and superior decoction (medicine or mixture), changed them into gold. The king going forth and seeing the gold, his heart and his mouth mutually congratulated each other.^[16] Returning, he went to Nāgārjuna and said, "Today as I roamed abroad, by the influence of the divine spirits (genii) in the desert, I beheld piles of gold." Nāgārjuna said, "It was not by the influence of the genii, but by the power of your great sincerity; as you have this gold, use it therefore for your present necessities, and fulfill your excellent work." So the king acted and finished his undertaking, and still he had a surplus. On this he placed in each of the five stages four great golden figures. The surplus still remaining he devoted to replenish the necessitous (deficient) branches of the exchequer.

Then he summoned 1000 priests to dwell (in the building he had constructed), and there to worship and pray. Nāgārjuna Bodhisattva placed in it all the authoritative works of instruction spoken by śākya Buddha, and all the explanatory compilations (commentaries) of the Bodhisattvas, and the exceptional collection of the miscellaneous school.^[17] Therefore in the first (uppermost) storey they placed only the figure of Buddha, and the sūtras and śāstras; in the fifth stage from the top (i.e., in the lowest), they placed the Brāhmaṇs (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-rāja had finished, he calculated that the salt consumed by the workmen cost nine koṭis of gold pieces. Afterwards the priests having got angry and quarrelled, they went to the king to get the question settled. Then the Brāhmaṇs 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 saṅghārāma, 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 Brāhmaṇs) 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 900 li or so, we come to the country of 'An-ta-lo (Andhra).

Footnotes and references:

[1]:

See Wilson, Vishṇu-pur., vol. ii. p. 172; Lassen, I. A., vol. i. p. 160, vol. iv. p. 702. It lay to the south-west of Orissa and in the district watered by the upper feeders of the Mahānadī and Godāvarī.

[2]:

There is some uncertainty as to the capital of this country. General Cunningham, who identifies the ancient Kosala with the modern province of Berār or Gondwānā, places it at Chāndā, a walled town 290 miles to the north-west of Rājamahendri, with Nāgpur, Amarāvatī, or Ilichpur as alternatives; the three last-named towns appear to be too far from the capital of Kaliṅga. But if we allow five li to the mile, the distance either of Nāgpur or Amarāvatī from Rājamahendri would agree with the 1800 or 1900 li of Hiuen Tsiang. There is much mention in I-tsing's memoirs of priests visiting and remaining at a place called Amarāvatī; it may refer to Kosala. Mr. Fergusson, calculating the li at one-sixth of a mile, suggests either Wairagaṛh or Bhāndak, both of them sites of old cities, as the capital. He prefers the former for reasons stated (J. R. A. S., N. S., vol. vi. p. 260).

[3]:

Expressed phonetically by So-to-p'o-ho, with the meaning, "he who draws the good."

[4]:

Placed guards round his hut (Julien).

[5]:

An inferior saint (ya shing) is an expression applied to Mencius compared with Confucius (Julien). In this passage the title is referred to Deva in comparison with Buddha.

[6]:

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

[7]:

Some attribute 600 years to Nāgārjuna as his term of life (Vassilief, Bouddisme, p. 76). This writer says, "In my opinion the 400 or 600 years of life given to Nāgārjuna refer to the development of the system of the Great Vehicle" (op. cit., p. 77, n. 1).

[8]:

To announce the arrival of the king's son (Julien). But it would seem to mean he ran away through fear.

[9]:

For the story of Chandraprabha see R. Mitra's Nepalese Buddhist Lit., p. 310; for Maitribāla, ibid., p. 50.

[10]:

The four modes of life are described as creatures oviparous, viviparous, born from spawn or by transformation. See Vajracchedikā, cap. 2.

[11]:

The six ways of birth are (1.) as Devas, (2.) as men, (3.) as Asuras, (4.) as Pretas, (5.) as beasts, (6.) in hell.

[12]:

It would seem that this is the right restoration. The Chinese explanation is "the black peak," but here "fung", "a peak," is probably a mistake for "fung", "a bee." Brahmarā is an epithet of Durgā or Chaṇḍā. Assuming Bhāndak to have been the capital of Kosala, the Winjhāsanī and Dewālā Hills, with the footprint of Bhīma, i.e., śiva (or, if Bhīmā, then Durgā), would answer to the hill of Sadvahā. It is tolerably certain that the Po-lo-yu of Fa-hian is intended for Pārvatī (his interpretation of "pigeon" (Pārāvata) being derived from hearsay at Bānāras), and this corresponds with "Brahmara." Altogether it seems probable that the worship of Durgā, or Chaṇḍā, or Bhīmā, or Pārvatī, was affected in this part of India, and probably gave rise to, or at any rate fostered, the worship of Avalokiteśvara or Kwan-yin. (See the question discussed, J. R. A. S. N. S., vol. xv. p. 344.)

[13]:

It seems to mean that in each platform there were four halls, and each of these halls had a vihāra which were connected.

[14]:

The description of this rockmonastery in the text shows that it is the same as that described by Fa-hian (pp. 139, 140, Beal's edition). Neither Fa-hian nor Hiuen Tsiang personally visited the spot. It would seem to have been utterly deserted and waste even in Fa-hian's time. This favours the record of its early construction in the time of Nāgārjuna (about the first century B.C.)

[15]:

Or, "as my great heart was revolving in chance thoughts."

[16]:

That is, his words were in agreement with the happy thoughts entertained in his heart.

[17]:

If this be the right rendering of the passage, then the "miscellaneous school" will refer to the sannipāta class of books. If, however, we adopt M. Julien's rendering, the passage will simply mean, "he collected these books (viz., the sūtras and śāstras) and divided them into sections." But if we examine the entire passage, it seems to imply that Nāgārjuna collected (1.) The books claiming the authority of Buddha's utterance; (2.) the writings of the Bodhisattvas; (3.) the other miscellaneous books.