Chinese Literature Part 46

CHAPTER XXIV

~Where Buddha Renounced the World~

East from here four yojanas, there is the place where the heir-apparent sent back Chandaka, with his white horse; and there also a tope was erected.

Four yojanas to the east from this, the travellers came to the Charcoal tope, where there is also a monastery.

Going on twelve yojanas, still to the east, they came to the city of Kusanagara, on the north of which, between two trees, on the bank of the Nairanjana river, is the place where the World-honored one, with his head to the north, attained to pan-nirvana and died. There also are the places where Subhadra, [1] the last of his converts, attained to Wisdom and became an Arhat; where in his coffin of gold they made offerings to the World-honored one for seven days, where the Vajrapani laid aside his golden club, and where the eight kings divided the relics of the burnt body: at all these places were built topes and monasteries, all of which are now existing.

In the city the inhabitants are few and far between, comprising only the families belonging to the different societies of monks.

Going from this to the southeast for twelve yojanas, they came to the place where the Lichchhavis wished to follow Buddha to the place of his pari-nirvana, and where, when he would not listen to them and they kept cleaving to him, unwilling to go away, he made to appear a large and deep ditch which they could not cross over, and gave them his alms-bowl, as a pledge of his regard, thus sending them back to their families.

There a stone pillar was erected with an account of this event engraved upon it.

[Footnote 1: A Brahman of Benares, said to have been one hundred and twenty years old, who came to learn from Buddha the very night he died.

ananda would have repulsed him; but Buddha ordered him to be introduced; and then putting aside the ingenious but unimportant question which he propounded, preached to him the Law. The Brahman was converted and attained at once to Arhats.h.i.+p.]

CHAPTER XXV

~The Kingdom of Vaisali~

East from this city ten yojanas, the travellers came to the kingdom of Vaisali. North of the city so named is a large forest, having in it the double-galleried vihara where Buddha dwelt, and the tope over half the body of ananda. Inside the city the woman ambapali [1] built a vihara in honor of Buddha, which is now standing as it was at first. Three li south of the city, on the west of the road, is the garden which the same ambapali presented to Buddha, in which he might reside. When Buddha was about to attain to his pari-nirvana, as he was quitting the city by the west gate, he turned round, and, beholding the city on his right, said to them, "Here I have taken my last walk." Men subsequently built a tope at this spot.

Three li northwest of the city there is a tope called, "Bows and weapons laid down." The reason why it got that name was this: The inferior wife of a king, whose country lay along the river Ganges, brought forth from her womb a ball of flesh. The superior wife, jealous of the other, said, "You have brought forth a thing of evil omen," and immediately it was put into a box of wood and thrown into the river. Farther down the stream another king was walking and looking about, when he saw the wooden box floating in the water. He had it brought to him, opened it, and found a thousand little boys, upright and complete, and each one different from the others. He took them and had them brought up. They grew tall and large, and very daring and strong, crus.h.i.+ng all opposition in every expedition which they undertook. By and by they attacked the kingdom of their real father, who became in consequence greatly distressed and sad. His inferior wife asked what it was that made him so, and he replied, "That king has a thousand sons, daring and strong beyond compare, and he wishes with them to attack my kingdom; this is what makes me sad." The wife said, "You need not be sad and sorrowful.

Only make a high gallery on the wall of the city on the east; and when the thieves come, I shall be able to make them retire." The king did as she said; and when the enemies came, she said to them from the tower, "You are my sons; why are you acting so unnaturally and rebelliously?"

They replied, "Who are you that say you are our mother?" "If you do not believe me," she said, "look, all of you, towards me, and open your mouths." She then pressed her b.r.e.a.s.t.s with her two hands, and each sent forth five hundred jets of milk, which fell into the mouths of the thousand sons. The thieves thus knew that she was their mother, and laid down their bows and weapons. The two kings, the fathers, hereupon fell into reflection, and both got to be Pratyeka Buddhas. The tope of the two Pratyeka Buddhas is still existing.

In a subsequent age, when the World-honored one had attained to perfect Wisdom and become Buddha, he said to his disciples, "This is the place where I in a former age laid down my bow and weapons." [2] It was thus that subsequently men got to know the fact, and raised the tope on this spot, which in this way received its name. The thousand little boys were the thousand Buddhas of this Bhadra-kalpa. [3]

It was by the side of the "Weapons-laid-down" tope that Buddha, having given up the idea of living longer, said to ananda, "In three months from this I will attain to pari-nirvana"; and king Mara [4] had so fascinated and stupefied ananda, that he was not able to ask Buddha to remain longer in this world.

Three or four li east from this place there is a tope commemorating the following occurrence: A hundred years after the pari-nirvana of Buddha, some Bhikshus of Vaisali went wrong in the matter of the disciplinary rules in ten particulars, and appealed for their justification to what they said were the words of Buddha. Hereupon the Arhats and Bhikshus observant of the rules, to the number in all of seven hundred monks, examined afresh and collated the collection of disciplinary books [5].

Subsequently men built at this place the tope in question, which is still existing.

[Footnote 1: ambapali, amrapali, or amradarika, "the guardian of the amra (probably the mango) tree," is famous in Buddhist annals. She was a courtesan. She had been in many narakas or h.e.l.ls, was one hundred thousand times a female beggar, and ten thousand times a prost.i.tute; but maintaining perfect continence during the period of Kasyana Buddha, Sakyamuni's predecessor, she had been born a devi, and finally appeared in earth under an amra tree in Vaisali. There again she fell into her old ways, and had a son by king Bimbisara; but she was won over by Buddha to virtue and chast.i.ty, renounced the world, and attained to the state of an Arhat.]

[Footnote 2: Thus Sakyamuni had been one of the thousand little boys who floated in the box in the Ganges. How long back the former age was we cannot tell. I suppose the tope of the two fathers who became Pratyeka Buddhas had been built like the one commemorating the laying down of weapons after Buddha had told his disciples of the strange events in the past.]

[Footnote 3: Bhadra-kalpa, "the Kalpa of worthies or sages." "This,"

says Eitel, "is a designation for a Kalpa of stability, so-called because one thousand Buddhas appear in the course of it. Our present period is a Bhadra-kalpa, and four Buddhas have already appeared. It is to last two hundred and thirty-six millions of years, but over one hundred and fifty-one millions have already elapsed."]

[Footnote 4: "The king of demons." The name Mara is explained by "the murderer," "the destroyer of virtue," and similar appellations. "He is,"

says Eitel, "the personification of l.u.s.t, the G.o.d of love, sin, and death, the arch-enemy of goodness, residing in the heaven Paranirmita Vasavartin on the top of the Kamadhatu. He a.s.sumes different forms, especially monstrous ones, to tempt or frighten the saints, or sends his daughters, or inspires wicked men like Devadatta or the Nirgranthas to do his work. He is often represented with 100 arms, and riding on an elephant."]

[Footnote 5: Or the Vinaya-pitaka. The meeting referred to was an important one, and is generally spoken of as the second Great Council of the Buddhist Church. The first Council was that held at Rajagriha, shortly after Buddha's death, under the presidency of Kasyapa--say about B.C. 410. The second was that spoken of here--say about B.C. 300.]

CHAPTER XXVI

~Remarkable Death of ananda~

Four yojanas on from this place to the east brought the travellers to the confluence of the five rivers. When ananda was going from Magadha to Vaisali, wis.h.i.+ng his pari-nirvana to take place there, the devas informed king Ajatasatru [1] of it, and the king immediately pursued him, in his own grand carriage, with a body of soldiers, and had reached the river. On the other hand, the Lichchhavis of Vaisali had heard that ananda was coming to their city, and they on their part came to meet him. In this way, they all arrived together at the river, and ananda considered that, if he went forward, king Ajatasatru would be very angry, while, if he went back, the Lichchhavis would resent his conduct.

He thereupon in the very middle of the river burnt his body in a fiery ecstasy of Samadhi [2], and his pari-nirvana was attained. He divided his body into two parts, leaving one part on each bank; so that each of the two kings got one part as a sacred relic, and took it back to his own capital, and there raised a tope over it.

[Footnote 1: He was the son of king Bimbisara, who was one of the first royal converts to Buddhism. Ajasat murdered his father, or at least wrought his death; and was at first opposed to Sakyamuni, and a favorer of Devadotta. When converted, he became famous for his liberality in almsgiving.]

[Footnote 2: "Samadhi," says Eitel, "signifies the highest pitch of abstract, ecstatic meditation; a state of absolute indifference to all influences from within or without; a state of torpor of both the material and spiritual forces of vitality; a sort of terrestrial Nirvana, consistently culminating in total destruction of life."]

CHAPTER XXVII

~King Asoka's Spirit-built Palace and Halls~

Having crossed the river, and descended south for a yojana, the travellers came to the town of Pataliputtra [1], in the kingdom of Magadha, the city where king Asoka ruled. The royal palace and halls in the midst of the city, which exist now as of old, were all made by spirits which he employed, and which piled up the stones, reared the walls and gates, and executed the elegant carving and inlaid sculpture-work--in a way which no human hands of this world could accomplish.

King Asoka had a younger brother who had attained to be an Arhat, and resided on Gridhra-kuta hill, finding his delight in solitude and quiet.

The king, who sincerely reverenced him, wished and begged him to come and live in his family, where he could supply all his wants. The other, however, through his delight in the stillness of the mountain, was unwilling to accept the invitation, on which the king said to him, "Only accept my invitation, and I will make a hill for you inside the city."

Accordingly, he provided the materials of a feast, called to him the spirits, and announced to them, "Tomorrow you will all receive my invitation; but as there are no mats for you to sit on, let each one bring his own seat." Next day the spirits came, each one bringing with him a great rock, like a wall, four or five paces square, for a seat.

When their sitting was over, the king made them form a hill with the large stones piled on one another, and also at the foot of the hill, with five large square stones, to make an apartment, which might be more than thirty cubits long, twenty cubits wide, and more than ten cubits high.

In this city there had resided a great Brahman, named Radha-sami, a professor of the mahayana, of clear discernment and much wisdom, who understood everything, living by himself in spotless purity. The king of the country honored and reverenced him, and served him as his teacher.

If he went to inquire for and greet him, the king did not presume to sit down alongside of him; and if, in his love and reverence, he took hold of his hand, as soon as he let it go, the Brahman made haste to pour water on it and wash it. He might be more than fifty years old, and all the kingdom looked up to him. By means of this one man, the Law of Buddha was widely made-known, and the followers of other doctrines did not find it in their power to persecute the body of monks in any way.

By the side of the tope of Asoka, there has been made a mahayana monastery, very grand and beautiful; there is also a hinayana one; the two together containing six hundred or seven hundred monks. The rules of demeanor and the scholastic arrangements in them are worthy of observation.

Shamans of the highest virtue from all quarters, and students, inquirers wis.h.i.+ng to find out truth and the grounds of it, all resort to these monasteries. There also resides in this monastery a Brahman teacher, whose name also is Manjusri, whom the Shamans of greatest virtue in the kingdom, and the mahayana Bhikshus honor and look up to.

The cities and towns of this country are the greatest of all in the Middle Kingdom. The inhabitants are rich and prosperous, and vie with one another in the practice of benevolence and righteousness. Every year on the eighth day of the second month they celebrate a procession of images. They make a four-wheeled car, and on it erect a structure of five stories by means of bamboos tied together. This is supported by a king-post, with poles and lances slanting from it, and is rather more than twenty cubits high, having the shape of a tope. White and silk-like cloth of hair is wrapped all round it, which is then painted in various colors. They make figures of devas, with gold, silver, and lapis lazuli grandly blended and having silken streamers and canopies hung out over them. On the four sides are niches, with a Buddha seated in each, and a Bodhisattva standing in attendance on him. There may be twenty cars, all grand and imposing, but each one different from the others. On the day mentioned, the monks and laity within the borders all come together; they have singers and skilful musicians: they say their devotions with flowers and incense. The Brahmans come and invite the Buddhas to enter the city. These do so in order, and remain two nights in it. All through the night they keep lamps burning, have skilful music, and present offerings. This is the practice in all the other kingdoms as well. The Heads of the Vaisya families in them establish in the cities houses for dispensing charity and medicines. All the poor and dest.i.tute in the country, orphans, widowers, and childless men, maimed people and cripples, and all who are diseased, go to those houses, and are provided with every kind of help, and doctors examine their diseases. They get the food and medicines which their cases require, and are made to feel at ease; and when they are better, they go away of themselves.

When king Asoka destroyed the seven topes, intending to make eighty-four thousand, the first which he made was the great tope, more than three li to the south of this city. In front of this there is a footprint of Buddha, where a vihara has been built. The door of it faces the north, and on the south of it there is a stone pillar, fourteen or fifteen cubits in circ.u.mference, and more than thirty cubits high, on which there is an inscription, saying, "Asoka gave the Jambudvipa to the general body of all the monks, and then redeemed it from them with money. This he did three times." North from the tope three hundred or four hundred paces, king Asoka built the city of Ne-le. In it there is a stone pillar, which also is more than thirty feet high, with a lion on the top of it. On the pillar there is an inscription recording the things which led to the building of Ne-le, with the number of the year, the day, and the month.

[Footnote 1: The modern Patna. The Sanscrit name means "The city of flowers." It is the Indian Florence.]

CHAPTER XXVIII