Chinese Literature Part 41

THE TRAVELS OF Fa-HIEN

CHAPTER I

~From Ch'ang-gan to the Sandy Desert~

Fa-Hien had been living in Ch'ang-gan. [1] Deploring the mutilated and imperfect state of the collection of the Books of Discipline, in the second year of the period Hw.a.n.g-che, being the Ke-hae year of the cycle, [2] he entered into an engagement with Hwuy-king, Tao-ching, Hwuy-ying, and Hwuy-wei, that they should go to India and seek for the Disciplinary Rules.

After starting from Ch'ang-gan, they pa.s.sed through Lung, [3] and came to the kingdom of K'een-kwei,[4] where they stopped for the summer retreat. When that was over, they went forward to the kingdom of Now-t'an, crossed the mountain of Yang-low, and reached the emporium of Chang-yih.[5] There they found the country so much disturbed that travelling on the roads was impossible for them. Its king, however, was very attentive to them, kept them in his capital, and acted the part of their danapati.[6]

Here they met with Che-yen, Hwuy-keen, Sang-shao, Pao-yun, and Sang-king; and in pleasant a.s.sociation with them, as bound on the same journey with themselves, they pa.s.sed the summer retreat of that year [7]

together, resuming after it their travelling, and going on to T'un-hw.a.n.g, [8] the chief town in the frontier territory of defence extending for about eighty li from east to west, and about forty from north to south. Their company, increased as it had been, halted there for some days more than a month, after which Fa-hien and his four friends started first in the suite of an envoy, having separated for a time from Pao-yun and his a.s.sociates.

Le Hao, the prefect of Tun-hw.a.n.g, had supplied them with the means of crossing the desert before them, in which there are many evil demons and hot winds. Travellers who encounter them perish all to a man. There is not a bird to be seen in the air above, nor an animal on the ground below. Though you look all round most earnestly to find where you can cross, you know not where to make your choice, the only mark and indication being the dry bones of the dead left upon the sand.

[Footnote 1: Ch'ang-gan is still the name of the princ.i.p.al district (and its city) in the department of Se-gan, Shen-se. It had been the capital of the first empire of Han (B.C. 202 A.D. 24), as it subsequently was that of Suy (A.D. 589-618).]

[Footnote 2: The period Hw.a.n.g-che embraced from A.D. 399 to 414, being the greater portion of the reign of Yao Hing of the After Ts'in, a powerful prince. He adopted Hw.a.n.g-che for the style of his reign in 399, and the cyclical name of that year was Kang-tsze. It is not possible at this distance of time to explain, if it could be explained, how Fa-hien came to say that Ke-hae was the second year of the period. It seems most reasonable to suppose that he set out on his pilgrimage in A.D. 399, the cycle name of which was Ke-hae. In the "Memoirs of Eminent Monks" it is said that our author started in the third year of the period Lung-gan of the Eastern Ts'in, which was A.D. 399.]

[Footnote 3: Lung embraced the western part of Shen-se and the eastern part of Kan-suh. The name remains in Lung Chow, in the extreme west of Shen-se.]

[Footnote 4: K'een-kwei was the second king of "the Western Ts'in."

Fa-hien would find him at his capital, somewhere in the present department of Lan-chow, Kan-suh.]

[Footnote 5: Chang-yih is still the name of a district in Kan-chow department, Kan-suh. It is a long way north and west from Lan-chow, and not far from the Great Wall. Its king at this time was, probably, Twan-yeh of "the northern Leang."]

[Footnote 6: Dana is the name for religious charity, the first of the six paramitas, or means of attaining to nirvana; and a danapati is "one who practises dana and thereby crosses the sea of misery."]

[Footnote 7: This was the second summer since the pilgrims left Ch'ang-gan. We are now, therefore, probably, in A.D. 400.]

[Footnote 8: T'un-hw.a.n.g is still the name of one of the two districts const.i.tuting the department of Gan-se, the most western of the prefectures of Kan-suh; beyond the termination of the Great Wall.]

CHAPTER II

~On to Shen-shen and thence to Khoten~

After travelling for seventeen days, a distance we may calculate of about 1500 li, the pilgrims reached the kingdom of Shen-shen, a country rugged and hilly, with a thin and barren soil. The clothes of the common people are coa.r.s.e, and like those worn in our land of Han, [1] some wearing felt and others coa.r.s.e serge or cloth of hair; this was the only difference seen among them. The king professed our Law, and there might be in the country more than four thousand monks, who were all students of the hinayana. [2] The common people of this and other kingdoms in that region, as well as the Sramans, [3] all practise the rules of India, only that the latter do so more exactly, and the former more loosely. So the travellers found it in all the kingdoms through which they went on their way from this to the west, only that each had its own peculiar barbarous speech. The monks, however, who had given up the worldly life and quitted their families, were all students of Indian books and the Indian language. Here they stayed for about a month, and then proceeded on their journey, fifteen days' walking to the northwest bringing them to the country of Woo-e. In this also there were more than four thousand monks, all students of the hinayana. They were very strict in their rules, so that Sramans from the territory of Ts'in were all unprepared for their regulations. Fa-hien, through the management of Foo Kung-sun, _maitre d'hotellerie_, was able to remain with his company in the monastery where they were received for more than two months, and here they were rejoined by Pao-yun and his friends. At the end of that time the people of Woo-e neglected the duties of propriety and righteousness, and treated the strangers in so n.i.g.g.ardly a manner that Che-yen, Hwuy-keen, and Hwuy-wei went back towards Kao-ch'ang, hoping to obtain there the means of continuing their journey. Fa-hien and the rest, however, through the liberality of Foo Kung-sun, managed to go straight forward in a southwest direction. They found the country uninhabited as they went along. The difficulties which they encountered in crossing the streams and on their route, and the sufferings which they endured, were unparalleled in human experience, but in the course of a month and five days they succeeded in reaching Yu-teen.

[Footnote 1: This is the name which Fa-hien always uses when he would speak of China, his native country, as a whole, calling it from the great dynasty which had ruled it, first and last, for between four and five centuries. Occasionally, as we shall immediately see, he speaks of "the territory of Ts'in or Ch'in," but intending thereby only the kingdom of Ts'in, having its capital in Ch'ang-gan.]

[Footnote 2: Meaning the "small vehicle, or conveyance." There are in Buddhism the triyana, or "three different means of salvation, i.e. of conveyance across the samsara, or sea of transmigration, to the sh.o.r.es of nirvana. Afterwards the term was used to designate the different phases of development through which the Buddhist dogma pa.s.sed, known as the mahayana, hinayana, and madhyamayana." "The hinayana is the simplest vehicle of salvation, corresponding to the first of the three degrees of saints.h.i.+p." E.H., pp. 151-2, 45, and 117.]

[Footnote 3: "Sraman" may in English take the place of Sramana, the name for Buddhist monks, as those who have separated themselves from (left) their families, and quieted their hearts from all intrusion of desire and l.u.s.t.]

CHAPTER III

~Khoten--Processions of Images~

Yu-Teen is a pleasant and prosperous kingdom, with a numerous and flouris.h.i.+ng population. The inhabitants all profess our Law, and join together in its religious music for their enjoyment. The monks amount to several myriads, most of whom are students of the mahayana. [1] They all receive their food from the common store. Throughout the country the houses of the people stand apart like separate stars, and each family has a small tope [2] reared in front of its door. The smallest of these may be twenty cubits high, or rather more. They make in the monasteries rooms for monks from all quarters, the use of which is given to travelling monks who may arrive, and who are provided with whatever else they require.

The lord of the country lodged Fa-hien and the others comfortably, and supplied their wants, in a monastery called Gomati, of the mahayana school. Attached to it there are three thousand monks, who are called to their meals by the sound of a bell. When they enter the refectory, their demeanor is marked by a reverent gravity, and they take their seats in regular order, all maintaining a perfect silence. No sound is heard from their alms-bowls and other utensils. When any of these pure men require food, they are not allowed to call out to the attendants for it, but only make signs with their hands.

Hwuy-king, Tao-ching, and Hwuy-tah set out in advance towards the country of K'eeh-ch'a; but Fa-hien and the others, wis.h.i.+ng to see the procession of images, remained behind for three months. There are in this country four great monasteries, not counting the smaller ones.

Beginning on the first day of the fourth month, they sweep and water the streets inside the city, making a grand display in the lanes and byways.

Over the city gate they pitch a large tent, grandly adorned in all possible ways, in which the king and queen, with their ladies brilliantly arrayed, take up their residence for the time.

The monks of the Gomati monastery, being mahayana students, and held in greatest reverence by the king, took precedence of all the others in the procession. At a distance of three or four li from the city, they made a four-wheeled image car, more than thirty cubits high, which looked like the great hall of a monastery moving along. The seven precious substances [3] were grandly displayed about it, with silken streamers and canopies hanging all around. The chief image stood in the middle of the car, with two Bodhisattvas [4] in attendance on it, while devas were made to follow in waiting, all brilliantly carved in gold and silver, and hanging in the air. When the car was a hundred paces from the gate, the king put off his crown of state, changed his dress for a fresh suit, and with bare feet, carrying in his hands flowers and incense, and with two rows of attending followers, went out at the gate to meet the image; and, with his head and face bowed to the ground, he did homage at its feet, and then scattered the flowers and burnt the incense. When the image was entering the gate, the queen and the brilliant ladies with her in the gallery above scattered far and wide all kinds of flowers, which floated about and fell promiscuously to the ground. In this way everything was done to promote the dignity of the occasion. The carriages of the monasteries were all different, and each one had its own day for the procession. The ceremony began on the first day of the fourth month, and ended on the fourteenth, after which the king and queen returned to the palace.

Seven or eight li to the west of the city there is what is called the King's new monastery, the building of which took eighty years, and extended over three reigns. It may be two hundred and fifty cubits in height, rich in elegant carving and inlaid work, covered above with gold and silver, and finished throughout with a combination of all the precious substances. Behind the tope there has been built a Hall of Buddha, of the utmost magnificence and beauty, the beams, pillars, venetianed doors and windows, being all overlaid with gold-leaf. Besides this, the apartments for the monks are imposingly and elegantly decorated, beyond the power of words to express. Of whatever things of highest value and preciousness the kings in the six countries on the east of the Ts'ung range of mountains are possessed, they contribute the greater portion to this monastery, using but a small portion of them themselves.

[Footnote 1: Mahayana is a later form of the Buddhist doctrine, the second phase of its development corresponding to the state of a Bodhisattva, who, being able to transport himself and all mankind to nirvana, may be compared to a huge vehicle.]

[Footnote 2: A wors.h.i.+pping place, an altar, or temple.]

[Footnote 3: The Sapta-ratna, gold, silver, lapis lazuli, rock crystal, rubies, diamonds or emeralds, and agate.]

[Footnote 4: A Bodhisattva is one whose essence has become intelligence; a Being who will in some future birth as a man (not necessarily or usually the next) attain to Buddhahood. The name does not include those Buddhas who have not yet attained to parinirvana. The symbol of the state is an elephant fording a river.]

CHAPTER IV

~Through the Ts'ung Mountains to K'eech-ch'a~

When the processions of images in the fourth month were over, Sang-shao, by himself alone, followed a Tartar who was an earnest follower of the Law, and proceeded towards Ko-phene. Fa-hien and the others went forward to the kingdom of Tsze-hoh, which it took them twenty-five days to reach. Its king was a strenuous follower of our Law, and had around him more than a thousand monks, mostly students of the mahayana. Here the travellers abode fifteen days, and then went south for four days, when they found themselves among the Ts'ung-ling mountains, and reached the country of Yu-hwuy, where they halted and kept their retreat. [1] When this was over, they went on among the hills for twenty-five days, and got to K'eeh-ch'a, there rejoining Hwuy-king and his two companions.

[Footnote 1: This was the retreat already twice mentioned as kept by the pilgrims in the summer, the different phraseology, "quiet rest," without any mention of the season, indicating their approach to India. Two, if not three, years had elapsed since they left Ch'ang-gan. Are we now with them in 402?]

CHAPTER V

~Great Quinquennial a.s.sembly of Monks~

It happened that the king of the country was then holding the pancha parishad; that is, in Chinese, the great quinquennial a.s.sembly. When this is to be held, the king requests the presence of the Sramans from all quarters of his kingdom. They come as if in clouds; and when they are all a.s.sembled, their place of session is grandly decorated. Silken streamers and canopies are hung out in it, and water-lilies in gold and silver are made and fixed up behind the places where the chief of them are to sit. When clean mats have been spread, and they are all seated, the king and his ministers present their offerings according to rule and law. The a.s.sembly takes place in the first, second, or third month, for the most part in the spring.