preached his Law to them, and they all got back their eyesight. Full of joy, they stuck their staves in the earth, and with their heads and faces on the ground, did reverence. The staves immediately began to grow, and they grew to be great. People made much of them, and no one dared to cut them down, so that they came to form a grove. It was in this way that it got its name, and most of the Jetavana monks, after they had taken their midday meal, went to the grove, and sat there in meditation.

Six or seven le north-east from the Jetavana, mother Vaisakha1 built another vihâra, to which she invited Buddha and his monks, and which is still existing.

To each of the great residences for the monks at the Jetavana vihâra there were two gates, one facing the east and the other facing the north. The park (containing the whole) was the space of ground which the (Vaisya) head Sudatta purchased by covering it with gold coins. The vihara was exactly in the centre. Here Buddha lived for a longer time than at any other place, preaching his Law and converting men. At the places where he walked and sat they also (subsequently) reared topes, each having its particular name; and here was the place where Sundari murdered a person and then falsely charged Buddha (with the crime). Outside the east gate of the Jetavana, at a distance of seventy paces to the north, on the west of the road, Buddha held a discussion

had to be called in at Hongkong in its early years, to keep the approaches to the Cathedral free from the number of beggars, who squatted down there during service, hoping that the hearers would come out with softened hearts, and disposed to be charitable. I found the popular tutelary temples in Peking and other places, and the path up Mount T'âi in Shan-lung similarly frequented.

1

1 The wife of Anâtha-pindika in note 1, p. 56, and who became 'mothersuperior' of many nunneries. See her history in M. B., pp. 220-227. I am surprised it does not end with the statement that she is to become a Buddha.

2 See E. H., p. 136. Hsüan-chwang does not give the name of this murderer; see in Julien's 'Vie et Voyages de Hiouen-thsang,' p. 125,- a heretical Brahman killed a woman and calumniated Buddha.' See also the fuller account in Beal's 'Records of Western Countries,' pp. 7, 8, where the murder is committed by several Brahmachârins. In this passage Beal makes Sundari to be the name of the murdered person (a harlot). But the text cannot be so construed.

with the (advocates of the) ninety-six schemes of erroneous doctrine, when the king and his great officers, the householders, and people were all assembled in crowds to hear it. Then a woman belonging to one of the erroneous systems, by name Chañchamana1, prompted by the envious hatred in her heart, and having put on (extra) clothes in front of her person, so as to give her the appearance of being with child, falsely accused Buddha before all the assembly of having acted unlawfully (towards her). On this, Śakra, Ruler of Devas, changed himself and some devas into white mice, which bit through the strings about her waist; and when this was done, the (extra) clothes which she wore dropt down on the ground. The earth at the same time was rent, and she went (down) alive into hell 2. (This) also is the place where Devadatta3, trying with empoisoned claws to injure Buddha, went down alive into hell. Men subsequently set up marks to distinguish where both these events took place.

Further, at the place where the discussion took place, they reared a vihâra rather more than sixty cubits high, having in it an image of Buddha in a sitting posture. On the east of the road there was a devâlaya of (one of) the contrary systems, called 'The Shadow Covered,'

1 Eitel (p. 144) calls her Chancha; in Singhalese, Chinchi. See the story about her, M. B., pp. 275-277.

2 Earth's prison,' or 'one of Earth's prisons.' It was the Avîchi nâraka to which she went, the last of the eight hot prisons, where the culprits die, and are born again in uninterrupted succession (such being the meaning of Avîchi), though not without hope of final redemption. E. H., p. 21.

3 Devadatta was brother of Ânanda, and a near relative therefore of Śâkyamuni. He was the deadly enemy, however, of the latter. He had become so in an earlier state of existence, and the hatred continued in every successive birth, through which they reappeared in the world. See the accounts of him, and of his various devices against Buddha, and his own destruction at the last, in M. B., pp. 315-321, 326-330; and still better, in the Sacred Books of the East, vol. xx, Vinaya Texts, pp. 233-265. For the particular attempt referred to in the text, see 'The Life of the Buddha,' p. 107. When he was engulphed, and the flames were around him, he cried out to Buddha to save him, and we are told that he is expected yet to appear as a Buddha under the name of Devarâja, in a universe called Deva-soppana. E. H., p. 39.

4

́ ́A devâlaya (or), a place in which a deva is worshipped,

'A

right opposite the vihâra on the place of discussion, with (only) the road between them, and also rather more than sixty cubits high. The reason why it was called 'The Shadow Covered' was this:-When the sun was in the west, the shadow of the vihâra of the World-honoured one fell on the devâlaya of a contrary system; but when the sun was in the east, the shadow of that devâlaya was diverted to the north, and never fell on the vihâra of Buddha. The mal-believers regularly employed men to watch their devâlaya, to sweep and water (all about it), to burn incense, light the lamps, and present offerings; but in the morning the lamps were found to have been suddenly removed, and in the vihâra of Buddha. The Brahmans were indignant, and said, 'Those Śramaņas take our lamps and use them for their own service of Buddha, but we will not stop our service for you1!' On that night the Brahmans themselves kept watch, when they saw the deva spirits which they served take the lamps and go three times round the vihâra of Buddha and present offerings. After this ministration to Buddha they suddenly disappeared. The Brahmans thereupon knowing how great was the spiritual power of Buddha, forthwith left their families, and became monks2. It has been handed down, that, near the time when these things occurred, around the Jetavana vihâra there were ninety-eight monasteries, in all

-a general name for all Brahmanical temples' (Eitel, p. 30). We read in the Khang-hsî dictionary under, that when Kasyapa Matanga came to the capital in the time of the emperor Ming of the second Han dynasty, from the Western Regions, with his Classics or Sûtras, he was lodged in the Court of State-Ceremonial, and that afterwards there was built for him 'The Court

of the White-horse' (), and in consequence the name of Sze () came to be given to all Buddhistic temples. Fâ-hien, however, applies this term only to Brahmanical temples.

1 Their speech was somewhat unconnected, but natural enough in the circumstances. Compare the whole account with the narrative in 1 Samuel v. about the Ark and Dagon, that 'twice-battered god of Palestine.'

2 Entered the doctrine or path.' Three stages in the Buddhistic life are indicated by Fâ-hien:-'entering it,' as here, by becoming monks (^); 'getting it,' by becoming Arhats (1); and 'completing it,' by becoming Buddha (成道).

!

of which there were monks residing, excepting only in one place which was vacant. In this Middle Kingdom1 there are ninety-six1 sorts of views, erroneous and different from our system, all of which recognise this world and the future world 2 (and the connexion between them). Each has its multitude of followers, and they all beg their food: only they do not carry the alms-bowl. They also, moreover, seek (to acquire) the blessing (of good deeds) on unfrequented ways, setting up on the road-side houses of charity, where rooms, couches, beds, and food and drink are supplied to travellers, and also to monks, coming and going as guests, the only difference being in the time (for which those parties remain).

There are also companies of the followers of Devadatta still existing. They regularly make offerings to the three previous Buddhas, but not to Sâkyamuni Buddha 3.

Four le south-east from the city of Śrâvastî, a tope has been

1 It is not quite clear whether the author had in mind here Central India as a whole, which I think he had, or only Kośala, the part of it where he then was. In the older teaching, there were only thirty-two sects, but there may have been three subdivisions of each. See Rhys Davids' 'Buddhism,' pp. 98, 99. 2 This mention of 'the future world' is an important difference between the Corean and Chinese texts. The want of it in the latter has been a stumbling-block in the way of all previous translators. Rémusat says in a note that the heretics limited themselves to speak of the duties of man in his actual life without connecting it by the notion of the metempsychosis with the anterior periods of existence through which he had passed.' But this is just the opposite of what Fâ-hien's meaning was, according to our Corean text. The notion of the metempsychosis' was just that in which all the ninety-six erroneous systems agreed among themselves and with Buddhism. If he had wished to say what the French sinologue thinks he does say, moreover, he would probably have written. Let me add, however, that the connexion which Buddhism holds between the past world (including the present) and the future is not that of a metempsychosis, or transmigration of souls, for it does not appear to admit any separate existence of the soul. Adhering to its own phraseology of 'the wheel,' I would call its doctrine that of 'The Transrotation of Births.' See Rhys Davids' third Hibbert Lecture.

3 See p. 60, note 3; and p. 51, note 2.

erected at the place where the World-honoured one encountered king Virudhaha1, when he wished to attack the kingdom of Shay-e1, and took his stand before him at the side of the road 2.

CHAPTER XXI.

THE THREE PREDECESSORS OF SAKYAMUNI IN THE

BUDDHASHIP.

FIFTY le to the west of the city bring (the traveller) to a town named Too-wei 3, the birthplace of Kâśyapa Buddha3. At the place where he and his father met, and at that where he attained to parinirvâna, topes were erected. Over the entire relic of the whole body of him, the Kâśyapa Tathâgata 5, a great tope was also erected.

1 Or, more according to the phonetisation of the text, Vaidûrya. He was king of Kosala, the son and successor of Prasenajit, and the destroyer of Kapilavastu, the city of the Śâkya family. His hostility to the Śâkyas is sufficiently established, and it may be considered as certain that the name Shay-e, which, according to Julien's 'Méthode,' p. 89, may be read Chiâ-e, is the same as Kiâ-e(), one of the phonetisations of Kapilavastu, as given by Eitel.

2 This would be the interview in the Life of the Buddha' in Trübner's Oriental Series, p. 116, when Virûdhaha on his march found Buddha under an old sakotato tree. It afforded him no shade; but he told the king that the thought of the danger of his relatives and kindred made it shady.' The king was moved to sympathy for the time, and went back to Śrâvastî; but the destruction of Kapilavastu was only postponed for a short space, and Buddha himself acknowledged it to be inevitable in the connexion of cause and effect.

* Identified, as Beal says, by Cunningham with Tadwa, a village nine miles to the west of Sâhara-mahat. The birthplace of Kâsyapa Buddha is generally thought to have been Benâres. According to a calculation of Rémusat, from his birth to A.D. 1832 there were 1,992,859 years!

It seems to be necessary to have a meeting between every Buddha and his father. One at least is ascribed to Śâkyamuni and his father (real or supposed) Śuddhodana.

5 This is the highest epithet given to every supreme Buddha; in Chinese meaning, as Eitel, p. 147, says, 'Sic profectus sum.' It is equivalent to 'Rightful Buddha, the true successor in the Supreme Buddha Line.' Hardy