Chinese Literature Part 44

The regular business of the monks is to perform acts of meritorious virtue, and to recite their Sutras and sit wrapped in meditation. When stranger monks arrive at any monastery, the old residents meet and receive them, carry for them their clothes and alms-bowl, give them water to wash their feet, oil with which to anoint them, and the liquid food permitted out of the regular hours. [1] When the stranger has enjoyed a very brief rest, they further ask the number of years that he has been a monk, after which he receives a sleeping apartment with its appurtenances, according to his regular order, and everything is done for him which the rules prescribe.

Where a community of monks resides, they erect topes to Sariputtra, [2]

to Maha-maudgalyayana, [3] and to ananda, and also topes in honor of the Abhidharma, [4] the Vinaya, [4] and the Sutras. [4] A month after the annual season of rest, the families which are looking out for blessing stimulate one another to make offerings to the monks, and send round to them the liquid food which may be taken out of the ordinary hours. All the monks come together in a great a.s.sembly, and preach the Law; after which offerings are presented at the tope of Sariputtra, with all kinds of flowers and incense. All through the night lamps are kept burning, and skilful musicians are employed to perform.

When Sariputtra was a great Brahman, he went to Buddha, and begged to be permitted to quit his family and become a monk. The great Mugalan and the great Kas'yapa also did the same. The bhikshunis [5] for the most part make their offerings at the tope of nanda, because it was he who requested the World-honored one to allow females to quit their families and become nuns. The Sramaneras [6] mostly make their offerings to Rahula. [7] The professors of the Abhidharma make their offerings to it; those of the Vinaya to it. Every year there is one such offering, and each cla.s.s has its own day for it. Students of the mahayana present offerings to the Prajna-paramita, to Manjus'ri, and to Kwan-she-yin.

When the monks have done receiving their annual tribute from the harvests, the Heads of the Vaisyas and all the Brahmans bring clothes and such other articles as the monks require for use, and distribute among them. The monks, having received them, also proceed to give portions to one another. From the nirvana of Buddha, the forms of ceremony, laws, and rules, practised by the sacred communities, have been handed down from one generation to another without interruption.

From the place where the travellers crossed the Indus to South India, and on to the Southern Sea, a distance of forty or fifty thousand li, all is level plain. There are no large hills with streams among them; there are simply the waters of the rivers.

[Footnote 1: No monk can eat solid food except between sunrise and noon, and total abstinence from intoxicating drinks is obligatory. Food eaten at any other part of the day is called vikala, and forbidden; but a weary traveller might receive unseasonable refreshment, consisting of honey, b.u.t.ter, treacle, and sesamum oil.]

[Footnote 2: Sariputtra was one of the princ.i.p.al disciples of Buddha, and indeed the most learned and ingenious of them all.]

[Footnote 3: Mugalan, the Singhalese name of this disciple, is more p.r.o.nounceable. He also was one of the princ.i.p.al disciples, called Buddha's "left-hand attendant." He was distinguished for his power of vision, and his magic powers.]

[Footnote 4: The different parts of the tripitaka.]

[Footnote 5: The bhikshunis are the female monks or nuns, subject to the same rules as the bhikshus, and also to special ordinances of restraint.]

[Footnote 6: The Sramaneras are the novices, male or female, who have vowed to observe the s.h.i.+kshapada, or ten commandments.]

[Footnote 7: The eldest son of Sakyamuni by Yasodhara. Converted to Buddhism, he followed his father as an attendant; and after Buddha's death became the founder of a philosophical realistic school (vaibhas.h.i.+ka). He is now revered as the patron saint of all novices, and is to be reborn as the eldest son of every future Buddha.]

CHAPTER XVII

~Legend of the Trayastrimsas Heaven~

From this they proceeded southeast for eighteen yojanas, and found themselves in a kingdom called Sankas'ya, at the place where Buddha came down, after ascending to the Trayastrims'as heaven [1], and there preaching for three months his Law for the benefit of his mother [2].

Buddha had gone up to this heaven by his supernatural power, without letting his disciples know; but seven days before the completion of the three months he laid aside his invisibility, and Anuruddha [3], with his heavenly eyes, saw the World-honored one, and immediately said to the honored one, the great Mugalan, "Do you go and salute the World-honored one," Mugalan forthwith went, and with head and face did homage at Buddha's feet. They then saluted and questioned each other, and when this was over, Buddha said to Mugalan, "Seven days after this I will go down to Jambudvipa"; and thereupon Mugalan returned. At this time the great kings of eight countries with their ministers and people, not having seen Buddha for a long time, were all thirstily looking up for him, and had collected in clouds in this kingdom to wait for the World-honored one.

Then the bhikshuni Utpala thought in her heart, "To-day the kings, with their ministers and people, will all be meeting and welcoming Buddha. I am but a woman; how shall I succeed in being the first to see him?"

Buddha immediately, by his spirit-like power, changed her into the appearance of a holy Chakravartti king, and she was the foremost of all in doing reverence to him.

As Buddha descended from his position aloft in the Trayastrims'as heaven, when he was coming down, there were made to appear three flights of precious steps. Buddha was on the middle flight, the steps of which were composed of the seven precious substances. The king of Brahma-loka [4] also made a flight of silver steps appear on the right side, where he was seen attending with a white chowry in his hand. Sakra, Ruler of Devas, made a flight of steps of purple gold on the left side, where he was seen attending and holding an umbrella of the seven precious substances. An innumerable mult.i.tude of the devas followed Buddha in his descent. When he was come down, the three flights all disappeared in the ground, excepting seven steps, which continued to be visible. Afterwards king As'oka, wis.h.i.+ng to know where their ends rested, sent men to dig and see. They went down to the yellow springs without reaching the bottom of the steps, and from this the king received an increase to his reverence and faith, and built a vihara over the steps, with a standing image, sixteen cubits in height, right over the middle flight. Behind the vihara he erected a stone pillar, about fifty cubits high, with a lion on the top of it. [5] Let into the pillar, on each of its four sides, there is an image of Buddha, inside and out s.h.i.+ning and transparent, and pure as it were of lapis lazuli. Some teachers of another doctrine once disputed with the S'ramanas about the right to this as a place of residence, and the latter were having the worst of the argument, when they took an oath on both sides on the condition that, if the place did indeed belong to the S'ramanas, there should be some marvellous attestation of it. When these words had been spoken, the lion on the top gave a great roar, thus giving the proof; on which their opponents were frightened, bowed to the decision, and withdrew.

Through Buddha having for three months partaken of the food of heaven, his body emitted a heavenly fragrance, unlike that of an ordinary man.

He went immediately and bathed; and afterwards, at the spot where he did so, a bathing-house was built, which is still existing. At the place where the bhikshuni Utpala was the first to do reverence to Buddha, a tope has now been built.

At the places where Buddha, when he was in the world, cut his hair and nails, topes are erected; and where the three Buddhas [6] that preceded S'akyamuni Buddha and he himself sat; where they walked, and where images of their persons were made. At all these places topes were made, and are still existing. At the place where S'akra, Ruler of the Devas, and the king of the Brahma-loka followed Buddha down from the Trayastrimsas heaven they have also raised a tope.

At this place the monks and nuns may be a thousand, who all receive their food from the common store, and pursue their studies, some of the mahayana and some of the hinayana. Where they live, there is a white-eared dragon, which acts the part of danapati to the community of these monks, causing abundant harvests in the country, and the enriching rains to come in season, without the occurrence of any calamities, so that the monks enjoy their repose and ease. In grat.i.tude for its kindness, they have made for it a dragon-house, with a carpet for it to sit on, and appointed for it a diet of blessing, which they present for its nourishment. Every day they set apart three of their number to go to its house, and eat there. Whenever the summer retreat is ended, the dragon straightway changes its form, and appears as a small snake, with white spots at the side of its ears. As soon as the monks recognize it, they fill a copper vessel with cream, into which they put the creature, and then carry it round from the one who has the highest seat at their tables to him who has the lowest, when it appears as if saluting them.

When it has been taken round, immediately it disappears; and every year it thus comes forth once. The country is very productive, and the people are prosperous, and happy beyond comparison. When people of other countries come to it, they are exceedingly attentive to them all, and supply them with what they need.

Fifty yojanas northwest from the monastery there is another, called "The Great Heap." Great Heap was the name of a wicked demon, who was converted by Buddha, and men subsequently at this place reared a vihara.

When it was being made over to an Arhat by pouring water on his hands, some drops fell on the ground. They are still on the spot, and however they may be brushed away and removed, they continue to be visible, and cannot be made to disappear.

At this place there is also a tope to Buddha, where a good spirit constantly keeps all about it swept and watered, without any labor of man being required. A king of corrupt views once said, "Since you are able to do this, I will lead a mult.i.tude of troops and reside there till the dirt and filth has increased and acc.u.mulated, and see whether you can cleanse it away or not." The spirit thereupon raised a great wind, which blew the filth away, and made the place pure.

At this place there are many small topes, at which a man may keep counting a whole day without being able to know their exact number. If he be firmly bent on knowing it, he will place a man by the side of each tope. When this is done, proceeding to count the number of the men, whether they be many or few, he will not get to know the number. [7]

There is a monastery, containing perhaps six hundred or seven hundred monks, in which there is a place where a Pratyeka Buddha used to take his food. The nirvana ground where he was burned after death is as large as a carriage wheel; and while gra.s.s grows all around, on this spot there is none. The ground also where he dried his clothes produces no gra.s.s, but the impression of them, where they lay on it, continues to the present day.

[Footnote 1: The heaven of Indra or Sakya, meaning "the heaven of thirty-three cla.s.ses," a name which has been explained both historically and mythologically. "The description of it," says Eitel, "tallies in all respects with the Svarga of Brahmanic mythology. It is situated between the four peaks of the Meru, and consists of thirty-two cities of devas, eight on each of the four corners of the mountain. Indra's capital of Bellevue is in the centre. There he is enthroned, with a thousand heads and a thousand eyes, and four arms grasping the vajra, with his wife and 119,000 concubines. There he receives the monthly reports of the four Maharajas, concerning the progress of good and evil in the world," etc., etc.]

[Footnote 2: Buddha's mother, Maya and Maha-maya, died seven days after his birth.]

[Footnote 3: Anuruddha was a first cousin of Sakyamuni, being the son of his uncle Amritodana. He is often mentioned in the account we have of Buddha's last moments. His special gift was the "heavenly eye," the first of the six "supernatural talents," the faculty of comprehending in one instantaneous view, or by intuition, all beings in all worlds.]

[Footnote 4: This was Brahma, the first person of the Brahmanical Trimurti, adopted by Buddhism, but placed in an inferior position, and surpa.s.sed by every Buddhist saint who attains to bodhi.]

[Footnote 5: A note of Mr. Beal says on this:--"General Cunningham, who visited the spot (1862), found a pillar, evidently of the age of Asoka, with a well-carved elephant on the top, which, however, was minus trunk and tail. He supposes this to be the pillar seen by Fa-hien, who mistook the top of it for a lion. It is possible such a mistake may have been made, as in the account of one of the pillars at Sravasti, Fa-hien says an ox formed the capital, whilst Hsuan-chw.a.n.g calls it an elephant."]

[Footnote 6: These three predecessors of Sakya-muni were the three Buddhas of the present or Maha-bhadra Kalpa, of which he was the fourth, and Maitreya is to be the fifth and last. They were: (i) Kra-kuchanda, "he who readily solves all doubts"; a scion of the Kasyapa family. Human life reached in his time forty thousand years, and so many persons were converted by him. (2) Kanakamuni, "body radiant with the color of pure gold"; of the same family. Human life reached in his time thirty thousand years, and so many persons were converted by him. (3) Kasyapa, "swallower of light." Human life reached in his time twenty thousand years, and so many persons were converted by him.]

[Footnote 7: This would seem to be absurd; but the writer evidently intended to convey the idea that there was something mysterious about the number of the topes.]

CHAPTER XVIII

~Buddha's Subjects of Discourse~

Fa-Hien stayed at the Dragon vihara till after the summer retreat, [1]

and then, travelling to the southeast for seven yojanas, he arrived at the city of Kanyakubja, lying along the Ganges. There are two monasteries in it, the inmates of which are students of the hinayana. At a distance from the city of six or seven li, on the west, on the northern bank of the Ganges, is a place where Buddha preached the Law to his disciples. It has been handed down that his subjects of discourse were such as "The bitterness and vanity of life as impermanent and uncertain," and that "The body is as a bubble or foam on the water." At this spot a tope was erected, and still exists.

Having crossed the Ganges, and gone south for three yojanas, the travellers arrived at a village named A-le, containing places where Buddha preached the Law, where he sat, and where he walked, at all of which topes have been built.

[Footnote 1: This was, probably, in A.D. 405.]

CHAPTER XIX

~Legend of Buddha's Danta-kashtha~

Going on from this to the southeast for three yojanas, they came to the great kingdom of Sha-che. As you go out of the city of Sha-che by the southern gate, on the east of the road is the place where Buddha, after he had chewed his willow branch, stuck it in the ground, when it forthwith grew up seven cubits, at which height it remained, neither increasing nor diminis.h.i.+ng. The Brahmans, with their contrary doctrines, became angry and jealous. Sometimes they cut the tree down, sometimes they plucked it up, and cast it to a distance, but it grew again on the same spot as at first. Here also is the place where the four Buddhas walked and sat, and at which a tope was built that is still existing.

CHAPTER XX