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In the city there are many Vaisya elders and Sabaean(8) merchants, whose houses are stately and beautiful. The lanes and passages are kept in good order. At the heads of the four principal streets there have been built preaching halls, where, on the eighth, fourteenth, and fifteenth days of the month, they spread carpets, and set forth a pulpit, while the monks and commonalty from all quarters come together to hear the Law. The people say that in the kingdom there may be altogether sixty thousand monks, who get their food from their common stores. The king, besides, prepares elsewhere in the city a common supply of food for five or six thousand more. When any want, they take their great bowls, and go (to the place of distribution), and take as much as the vessels will hold, all returning with them full.
The tooth of Buddha is always brought forth in the middle of the third month. Ten days beforehand the king grandly caparisons a large elephant, on which he mounts a man who can speak distinctly, and is dressed in royal robes, to beat a large drum, and make the following proclamation:—"The Bodhisattva, during three Asankhyeya-kalpas,(9) manifested his activity, and did not spare his own life. He gave up kingdom, city, wife, and son; he plucked out his eyes and gave them to another;(10) he cut off a piece of his own flesh to ransom the life of a dove;(10) he cut off his head and gave it as an alms;(11) he gave his body to feed a starving tigress;(11) he grudged not his marrow and his brains. In many such ways as these did he undergo pain for the sake of all living. And so it was, that, having become Buddha, he continued in the world for forty-five years, preaching his Law, teaching and transforming, so that those who had no rest found rest, and the unconverted were converted. When his connexion with the living was completed,(12) he attained to pari-nirvana (and died). Since that event, for 1497 years, the light of the world has gone out,(13) and all living beings have had long-continued sadness. Behold! ten days after this, Buddha's tooth will be brought forth, and taken to the Abhayagiri-vihara. Let all and each, whether monks or laics, who wish to amass merit for themselves, make the roads smooth and in good condition, grandly adorn the lanes and by-ways, and provide abundant store of flowers and incense to be used as offerings to it."
When this proclamation is over, the king exhibits, so as to line both sides of the road, the five hundred different bodily forms in which the Bodhisattva has in the course of his history appeared:—here as Sudana,(14) there as Sama;(15) now as the king of elephants;(16) and then as a stag or a horse.(16) All these figures are brightly coloured and grandly executed, looking as if they were alive. After this the tooth of Buddha is brought forth, and is carried along in the middle of the road. Everywhere on the way offerings are presented to it, and thus it arrives at the hall of Buddha in the Abhayagiri-vihara. There monks and laics are collected in crowds. They burn incense, light lamps, and perform all the prescribed services, day and night without ceasing, till ninety days have been completed, when (the tooth) is returned to the vihara within the city. On fast-days the door of that vihara is opened, and the forms of ceremonial reverence are observed according to the rules.
Forty le to the east of the Abhayagiri-vihara there is a hill, with a vihara on it, called the Chaitya,(17) where there may be 2000 monks. Among them there is a Sramana of great virtue, named Dharma-gupta,(18) honoured and looked up to by all the kingdom. He has lived for more than forty years in an apartment of stone, constantly showing such gentleness of heart, that he has brought snakes and rats to stop together in the same room, without doing one another any harm.
NOTES
(1) It is desirable to translate {.} {.}, for which "inhabitants"
or "people" is elsewhere sufficient, here by "human inhabitants."
According to other accounts Singhala was originally occupied by
Rakshasas or Rakshas, "demons who devour men," and "beings to be
feared," monstrous cannibals or anthropophagi, the terror of the
shipwrecked mariner. Our author's "spirits" {.} {.} were of a gentler
type. His dragons or nagas have come before us again and again.
(2) That Sakyamuni ever visited Ceylon is to me more than doubtful.
Hardy, in M. B., pp. 207-213, has brought together the legends
of three visits,—in the first, fifth, and eighth years of his
Buddhaship. It is plain, however, from Fa-Hsien's narrative, that in
the beginning of our fifth century, Buddhism prevailed throughout
the island. Davids in the last chapter of his "Buddhism" ascribes its
introduction to one of Asoka's missions, after the Council of Patna,
under his son Mahinda, when Tissa, "the delight of the gods," was king
(B.C. 250-230).
(3) This would be what is known as "Adam's peak," having, according
to Hardy (pp. 211, 212, notes), the three names of Selesumano,
Samastakuta, and Samanila. "There is an indentation on the top of it,"
a superficial hollow, 5 feet 3 34 inches long, and about 2 12 feet
wide. The Hindus regard it as the footprint of Siva; the Mohameddans,
as that of Adam; and the Buddhists, as in the text,—as having been
made by Buddha.
(4) Meaning "The Fearless Hill." There is still the Abhayagiri tope,
the highest in Ceylon, according to Davids, 250 feet in height, and
built about B.C. 90, by Watta Gamini, in whose reign, about 160
years after the Council of Patna, and 330 years after the death
of Sakyamuni, the Tripitaka was first reduced to writing in
Ceylon;—"Buddhism," p. 234.
(5) We naturally suppose that the merchant-offerer was a Chinese, as
indeed the Chinese texts say, and the fan such as Fa-Hsien had seen and
used in his native land.
(6) This should be the pippala, or bodhidruma, generally spoken of, in
connexion with Buddha, as the Bo tree, under which he attained to the
Buddhaship. It is strange our author should have confounded them as he
seems to do. In what we are told of the tree here, we have, no doubt,
his account of the planting, growth, and preservation of the famous Bo
tree, which still exists in Ceylon. It has been stated in a previous
note that Asoka's son, Mahinda, went as the apostle of Buddhism to
Ceylon. By-and-by he sent for his sister Sanghamitta, who had entered
the order at the same time as himself, and whose help was needed, some
of the king's female relations having signified their wish to become
nuns. On leaving India, she took with her a branch of the sacred Bo
tree at Buddha Gaya, under which Sakyamuni had become Buddha. Of
how the tree has grown and still lives we have an account in Davids'
"Buddhism." He quotes the words of Sir Emerson Tennent, that it is
"the oldest historical tree in the world;" but this must be denied if
it be true, as Eitel says, that the tree at Buddha Gaya, from which
the slip that grew to be this tree was taken more than 2000 years ago,
is itself still living in its place. We must conclude that Fa-Hsien,
when in Ceylon, heard neither of Mahinda nor Sanghamitta.
(7) Compare what is said in chap. xvi, about the inquiries made
at monasteries as to the standing of visitors in the monkhood, and
duration of their ministry.
(8) The phonetic values of the two Chinese characters here are in
Sanskrit sa; and va, bo or bha. "Sabaean" is Mr. Beal's reading
of them, probably correct. I suppose the merchants were Arabs,
forerunners of the so-called Moormen, who still form so important a
part of the mercantile community in Ceylon.
(9) A Kalpa, we have seen, denotes a great period of time; a period
during which a physical universe is formed and destroyed.
Asankhyeya denotes the highest sum for which a conventional term
exists;—according to Chinese calculations equal to one followed by
seventeen ciphers; according to Thibetan and Singhalese, equal to one
followed by ninety-seven ciphers. Every Maha-kalpa consists of four
Asankhyeya-kalpas. Eitel, p. 15.
(10) See chapter ix.
(11) See chapter xi.
(12) He had been born in the Sakya house, to do for the world what the
character of all his past births required, and he had done it.
(13) They could no more see him, the World-honoured one. Compare the
Sacred Books of the East, vol. xi, Buddhist Suttas, pp. 89, 121, and
note on p. 89.
(14) Sudana or Sudatta was the name of the Bodhisattva in the birth
which preceded his appearance as Sakyamuni or Gotama, when he became
the Supreme Buddha. This period is known as the Vessantara Jataka,
of which Hardy, M. B., pp. 116-124, gives a long account; see also
"Buddhist Birth Stories," the Nidana Katha, p. 158. In it, as Sudana,
he fulfilled "the Perfections," his distinguishing attribute being
entire self-renunciation and alms-giving, so that in the Nidana Katha
is made to say ("Buddhist Birth Stories," p. 159):—
"This earth, unconscious though she be, and ignorant of joy or grief,
Even she by my free-giving's mighty power was shaken seven times."
Then, when he passed away, he appeared in the Tushita heaven, to enter
in due time the womb of Maha-maya, and be born as Sakyamuni.
(15) I take the name Sama from Beal's revised version. He says in a
note that the Sama Jataka, as well as the Vessantara, is represented
in the Sanchi sculptures. But what the Sama Jataka was I do not yet
know. But adopting this name, the two Chinese characters in the text
should be translated "the change into Sama." Remusat gives for them,
"la transformation en eclair;" Beal, in his first version, "his
appearance as a bright flash of light;" Giles, "as a flash of
lightning." Julien's Methode does not give the phonetic value in
Sanskrit of {.}.
(16) In an analysis of the number of times and the different forms in
which Sakyamuni had appeared in his Jataka births, given by Hardy (M.
B., p. 100), it is said that he had appeared six times as an elephant;
ten times as a deer; and four times as a horse.
(17) Chaitya is a general term designating all places and objects
of religious worship which have a reference to ancient Buddhas, and
including therefore Stupas and temples as well as sacred relics,
pictures, statues, &c. It is defined as "a fane," "a place for worship
and presenting offerings." Eitel, p. 141. The hill referred to is
the sacred hill of Mihintale, about eight miles due east of the Bo
tree;—Davids' Buddhism, pp. 230, 231.
(18) Eitel says (p. 31): "A famous ascetic, the founder of a school,
which flourished in Ceylon, A.D. 400." But Fa-Hsien gives no intimation
of Dharma-gupta's founding a school.
