KOSALA AND SRAVASTI. THE JETAVANA VIHARA AND OTHER MEMORIALS AND
LEGENDS OF BUDDHA. SYMPATHY OF THE MONKS WITH THE PILGRIMS.
Going on from this to the south, for eight yojanas, (the travellers)
came to the city of Sravasti(1) in the kingdom of Kosala,(2) in which
the inhabitants were few and far between, amounting in all (only) to a
few more than two hundred families; the city where king Prasenajit(3)
ruled, and the place of the old vihâra of Maha-prajapti;(4) of the well
and walls of (the house of) the (Vaisya) head Sudatta;(5) and where the
Angulimalya(6) became an Arhat, and his body was (afterwards) burned on
his attaining to pari-nirvâna. At all these places topes were
subsequently erected, which are still existing in the city. The
Brahmans, with their contrary doctrine, became full of hatred and envy
in their hearts, and wished to destroy them, but there came from the
heavens such a storm of crashing thunder and flashing lightning that
they were not able in the end to effect their purpose.
As you go out from the city by the south gate, and 1,200 paces from it,
the (Vaisya) head Sudatta built a vihâra, facing the south; and when
the door was open, on each side of it there was a stone pillar, with
the figure of a wheel on the top of that on the left, and the figure of
an ox on the top of that on the right. On the left and right of the
building the ponds of water clear and pure, the thickets of trees
always luxuriant, and the numerous flowers of various hues, constituted
a lovely scene, the whole forming what is called the Jetavana
vihâra.(7)
When Buddha went up to the Trayastrimsas heaven,(8) and preached the
Law for the benefit of his mother, (after he had been absent for)
ninety days, Prasenajit, longing to see him, caused an image of him to
be carved in Gosîrsha Chandana wood,(9) and put in the place where he
usually sat. When Buddha on his return entered the vihâra, this image
immediately left its place, and came forth to meet him. Buddha said to
it, “Return to your seat. After I have attained to pari-nirvâna, you
will serve as a pattern to the four classes of my disciples,”(10) and
on this the image returned to its seat. This was the very first of all
the images (of Buddha), and that which men subsequently copied. Buddha
then removed, and dwelt in a small vihâra on the south side (of the
other), a different place from that containing the image, and twenty
paces distant from it.
The Jetavana vihâra was originally of seven storeys. The kings and
people of the countries around vied with one another in their
offerings, hanging up about it silken streamers and canopies,
scattering flowers, burning incense, and lighting lamps, so as to make
the night as bright as the day. This they did day after day without
ceasing. (It happened that) a rat, carrying in its mouth the wick of a
lamp, set one of the streamers or canopies on fire, which caught the
vihâra, and the seven storeys were all consumed. The kings, with their
officers and people, were all very sad and distressed, supposing that
the sandal-wood image had been burned; but lo! after four or five days,
when the door of a small vihâra on the east was opened, there was
immediately seen the original image. They were all greatly rejoiced,
and co-operated in restoring the vihâra. When they had succeeded in
completing two storeys, they removed the image back to its former
place.
When Fâ-Hien and Tao-ching first arrived at the Jetavana monastery, and
thought how the World-honoured one had formerly resided there for
twenty-five years, painful reflections arose in their minds. Born in a
border-land, along with their like-minded friends, they had travelled
through so many kingdoms; some of those friends had returned (to their
own land), and some had (died), proving the impermanence and
uncertainty of life; and to-day they saw the place where Buddha had
lived now unoccupied by him. They were melancholy through their pain of
heart, and the crowd of monks came out, and asked them from what
kingdom they were come. “We are come,” they replied, “from the land of
Han.” “Strange,” said the monks with a sigh, “that men of a border
country should be able to come here in search of our Law!” Then they
said to one another, “During all the time that we, preceptors and
monks,(11) have succeeded to one another, we have never seen men of
Han, followers of our system, arrive here.”
Four le to the north-west of the vihâra there is a grove called “The
Getting of Eyes.” Formerly there were five hundred blind men, who lived
here in order that they might be near the vihâra.(12) Buddha 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 Vaisakha(13) built
another vihâra, to which she invited Buddha and his monks, and which is
still existing.
To each of the great residences for 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 vihâra 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(14) 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 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 Chanchamana,(15) 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, Sakra, 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.(16) (This) also is the place where Devadatta,(17) 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
devalaya(18) of (one of) the contrary systems, called “The Shadow
Covered,” 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 devalaya of a contrary system; but when the sun was in
the east, the shadow of that devalaya was diverted to the north, and
never fell on the vihâra of Buddha. The mal-believers regularly
employed men to watch their devalaya, 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
Sramanas take out lamps and use them for their own service of Buddha,
but we will not stop our service for you!”(19) 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
monks.(20) It has been handed down, that, near the time when these
things occurred, around the Jetavana vihâra there were ninety-eight
monasteries, in all of which there were monks residing, excepting only
in one place which was vacant. In this Middle Kingdom(21) there are
ninety-six(21) sorts of views, erroneous and different from our system,
all of which recognise this world and the future world(22) (and the
connexion between them). Each had 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.
Four le south-east from the city of Sravasti, a tope has been erected
at the place where the World-honoured one encountered king
Virudhaha,(23) when he wished to attack the kingdom of Shay-e,(23) and
took his stand before him at the side of the road.(24)
NOTES
(1) In Singhalese, Sewet; here evidently the capital of Kosala. It is
placed by Cunningham (Archaeological Survey) on the south bank of the
Rapti, about fifty-eight miles north of Ayodya or Oude. There are still
the ruins of a great town, the name being Sahet Mahat. It was in this
town, or in its neighbourhood, that Sâkyamuni spent many years of his
life after he became Buddha.
(2) There were two Indian kingdoms of this name, a southern and a
northern. This was the northern, a part of the present Oudh.
(3) In Singhalese, Pase-nadi, meaning “leader of the victorious army.”
He was one of the earliest converts and chief patrons of Sâkyamuni.
Eitel calls him (p. 95) one of the originators of Buddhist idolatory,
because of the statue which is mentioned in this chapter. See Hardy’s
M. B., pp. 283, 284, et al.
(4) Explained by “Path of Love,” and “Lord of Life.” Prajapati was aunt
and nurse of Sâkyamuni, the first woman admitted to the monkhood, and
the first superior of the first Buddhistic convent. She is yet to
become a Buddha.
(5) Sudatta, meaning “almsgiver,” was the original name of
Anatha-pindika (or Pindada), a wealthy householder, or Vaisya head, of
Sravasti, famous for his liberality (Hardy, Anepidu). Of his old house,
only the well and walls remained at the time of Fâ-Hien’s visit to
Sravasti.
(6) The Angulimalya were a sect or set of Sivaitic fanatics, who made
assassination a religious act. The one of them here mentioned had
joined them by the force of circumstances. Being converted by Buddha,
he became a monk; but when it is said in the text that he “got the
Tao,” or doctrine, I think that expression implies more than his
conversion, and is equivalent to his becoming an Arhat. His name in
Pâli is Angulimala. That he did become an Arhat is clear from his
autobiographical poem in the “Songs of the Theras.”
(7) Eitel (p. 37) says:—“A noted vihâra in the suburbs of Sravasti,
erected in a park which Anatha-pindika bought of prince Jeta, the son
of Prasenajit. Sâkyamuni made this place his favourite residence for
many years. Most of the Sûtras (authentic and supposititious) date from
this spot.”
(8) See chapter xvii.
(9) See chapter xiii.
(10) Arya, meaning “honourable,” “venerable,” is a title given only to
those who have mastered the four spiritual truths:—(1) that “misery” is
a necessary condition of all sentient existence; this is duhkha: (2)
that the “accumulation” of misery is caused by the passions; this is
samudaya: (3) that the “extinction” of passion is possible; this is
nirodha: and (4) that the “path” leads to the extinction of passion;
which is marga. According to their attainment of these truths, the
Aryas, or followers of Buddha, are distinguished into four
classes,—Srotapannas, Sakridagamins, Anagamins, and Arhats. E. H., p.
14.
(11) This is the first time that Fâ-Hien employs the name Ho-shang {.}
{.}, which is now popularly used in China for all Buddhist monks
without distinction of rank or office. It is the representative of the
Sanskrit term Upadhyaya, “explained,” says Eitel (p. 155) by “a
self-taught teacher,” or by “he who knows what is sinful and what is
not sinful,” with the note, “In India the vernacular of this term is
{.} {.} (? munshee (? Bronze)); in Kustana and Kashgar they say {.} {.}
(hwa-shay); and from the latter term are derived the Chinese synonyms,
{.} {.} (ho-shay) and {.} {.} (ho-shang).” The Indian term was
originally a designation for those who teach only a part of the Vedas,
the Vedangas. Adopted by Buddhists of Central Asia, it was made to
signify the priests of the older ritual, in distinction from the Lamas.
In China it has been used first as a synonym for {.} {.}, monks engaged
in popular teaching (teachers of the Law), in distinction from {.} {.},
disciplinists, and {.} {.}, contemplative philosophers
(meditationists); then it was used to designate the abbots of
monasteries. But it is now popularly applied to all Buddhist monks. In
the text there seems to be implied some distinction between the
“teachers” and the “ho-shang;”—probably, the Pâli Akariya and
Upagghaya; see Sacred Books of the East, vol. xiii, Vinaya Texts, pp.
178, 179.
(12) It might be added, “as depending on it,” in order to bring out the
full meaning of the {.} in the text. If I recollect aright, the help of
the police had to be called in at Hong Kong 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’ai in Shan-lung similarly frequented.
(13) The wife of Anatha-pindika, and who became “mother superior” 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.
(14) See E. H., p. 136. Hsuan-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 Brahmacharins. In this passage
Beal makes Sundari to be the name of the murdered person (a harlot).
But the text cannot be so construed.
(15) Eitel (p. 144) calls her Chancha; in Singhalese, Chinchi. See the
story about her, M. B., pp. 275-277.
(16) “Earth’s prison,” or “one of Earth’s prisons.” It was the Avichi
naraka 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 Avichi), though not without hope of final
redemption. E. H. p. 21.
(17) Devadatta was brother of Ananda, and a near relative therefore of
Sâkyamuni. 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 Devaraja, in a
universe called Deva-soppana. E. H., p. 39.
(18) “A devalaya ({.} {.} or {.} {.}), a place in which a deva is
worshipped,—a general name for all Brahmanical temples” (Eitel, p. 30).
We read in the Khang-hsi dictionary under {.}, that when Kasyapa
Matanga came to 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.
(19) Their speech was somewhat unconnected, but natural enough in the
circumstances. Compare the whole account with the narrative in I Samuel
v. about the Ark and Dagon, that “twice-battered god of Palestine.”
(20) “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 ({.} {.}); and
“completing it,” by becoming Buddha ({.} {.}).
(21) It is not quite clear whether the author had in mind here Central
India as a whole, which I think he had, or only Kosala, 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.
(22) 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
that 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.
(23) Or, more according to the phonetisation of the text, Vaidurya. He
was king of Kosala, the son and successor of Prasenajit, and the
destroyer of Kapilavastu, the city of the Sakya family. His hostility
to the Sakyas is sufficiently established, and it may be considered as
certain that the name Shay-e, which, according to Julien’s “Methode,”
p. 89, may be read Chia-e, is the same as Kia-e ({.} {.}), one of the
phonetisations of Kapilavastu, as given by Eitel.
(24) This would be the interview in the “Life of the Buddha” in
Trübner’s Oriental Series, p. 116, when Virudhaha 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 Sravasti; 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.