Si-Yu-Ki Buddhist Records of the Western World

Translated from the Chinese of Hiuen Tsiang (A.D. 629) Vol I

Samuel Beal

• Publisher: Routledge
• Year: 2013
• Print ISBN: 9780415244695
• eBook ISBN: 9781136376641
• Edition: 1
• Topic: Social Sciences
• Subtopic: Ethnic Studies
• Index: Social Sciences

Progress which has been made in our knowledge of Northern Buddhism during the last few years is due very considerably to the discovery of the Buddhist literature of China. This literature contains, amongst other valuable works, the records of the travels of various Chinese Buddhist pilgrims who visited India during the early centuries of our era. This is Volume II in a series of sixteen about Buddhism. Originally published in 1984, this volume offers a translation from Chinese of Hiuen Tsiang of A.D. 629 of the 'Si-Yu-Ki'.

Book I.

Giving an Account of Thirty-Four Countries.

(1) O-ki-ni; (2) K’iu-chi; (3) Poh-luh-kia; (4) Nu-chih-kien; (5) Che-ski; (6) Fei-han; (7) Su-tu-li-sse-na; (8) Să-mo-kien; (9) Mi-mo-kia; (10) K’ie-po-to-na; (11) K’iuh-shwang-ni-kia; (12) Ta-mi; (13) Ho-han; (14) Pu-koy (15) Fa-ti; (16) Ho-li-sih-mi-kia; (17) Ki-shwang-na; (18) Ch’i-ngoh-yen-na ; (19) Hwŭh-lo-mo ; (20) Su-man ; (21) Kio-ho-yen-na; (22) Hu-sha ; (23) Kho-to-lo; (24) Kiu-mi-to ; (25) Po-kia-lang; (26) Hi-lu-sih-min-kien; (27) Ho-lin; (28) Po-ho ; (29) Jui-mo-to; (30) Hu-shi-kien; (31) Ta-la-kien; (32) Kie-chi; (33) Fan-yen-na; (34) Kia-pi-shi

Introduction.¹

IF we examine in succession the rules of the emperors,² or look into the records of the monarchy³ when P’au I ⁴ began to adjust matters⁵ and Hien-yuen⁶ began to let fall his robes,⁷ we see how they administered the affaire, and first divided the limits of the empire.⁸

When T’ang(-ti) Yao⁹ received the call of heaven (to rule), his glory reached to the four quarters ; when Yu(-ti) Shun¹⁰ had received his map of the earth, his virtue flowed throughout the nine provinces. From that time there have come down clear ¹¹ records, annals of events; though distant, we may hear the previous doings (of eminent men), or gather their words from the records of their disciples. How much rather when we live under a renowned government, and depend on those without partial aims.¹² Now then our great T’ang emperor (or dynasty), conformed in the highest degree to the heavenly pattern,¹³ now holds the reins of government, and unites in one the six parts of the world, and is gloriously established. Like a fourth august monarch, he illustriously administers the empire. His mysterious controlling power flows afar; his auspicious influence (fame or instruction) widely extends: like the heaven and the earth, he covers and sustains (his subjects), or like the resounding wind or the fertilising rain. The eastern barbarians bring him tribute;¹⁴ the western frontiers are brought to submission. He has secured and hands down the succession, appeasing tumult, restoring order.¹⁵ He certainly surpasses the previous kings; he embraces in himself the virtues of former generations. Using the same currency¹⁶ (or literature), all acknowledge his supreme rule. If his sacred merit be not recorded in history; then it is vain to exalt the great (or his greatness); if it be not to illumine the world, why then shine so brilliantly his mighty deeds ?¹⁷

Hiuen Tsiang, wherever he bent his steps, has described the character of each country. Although he has not examined the country or distinguished the customs (in every case), he has shown himself trustworthy.¹⁸ With respect to the emperor who transcends the five and surpasses the three, we read how all creatures enjoy his benefits, and all who can declare it utter his praises; From the royal city throughout the (five) Indies, men who inhabit the savage wilds, those whose customs are diverse from ours, through the most remote lands, all have received the royal calendar, all have accepted the imperial instructions; alike they praise his warlike merit and sing of his exalted virtues and his true grace of utterance. This is the first thing to be declared. In searching through previous annals no such thing has been seen or heard of. In all the records of biography no such an account has been found. It was necessary first to declare the benefits arising from the imperial rule: now we proceed to narrate facts, which have been gathered either by report or sight, as follows:—

This Sahalôka¹⁹ (Soh-ho) world is the three-thousand-great-thousand system of worlds (chiliocosm), over which one Buddha exercises spiritual authority (converts and controls). In the middle of the great chiliocosm, illuminated by one sun and moon, are the four continents,²⁰ in which all the Buddhas, lords of the world,²¹ appear by apparitional birth,²² and here also die, for the purpose of guiding holy men and worldly men.

The mountain called Sumêru stands up in the midst of the great sea firmly fixed on a circle of gold, around which mountain the sun and moon revolve; this mountain is perfected by (composed of) four precious substances, and is the abode of the Dêvas.²³ Around this are seven mountain-ranges and seven seas; between each range a flowing sea of the eight peculiar qualities.²⁴ Outside the seven golden mountain-ranges is the salt sea. There are four lands (countries or islands, dvîpas) in the salt sea, which are inhabited. On the east, (Pûrva)vidêha; on the south, Jambudvîpa ; on the west, Gôdhanya; on the north, Kurudvîpa.

A golden-wheel monarch rules righteously the four; a silver-wheel monarch rules the three (excepting Kuru); a copper-wheel monarch rules over two (excepting Kuru and Gôdhanya); and an iron-wheel monarch rules over Jambudvîpa only. When first a wheel-king’s²⁵ is established in power a great wheel-gem appears floating in space, and coming towards him; its character—whether gold, silver, copper, or iron—determines the king’s destiny²⁶ and his name.²⁷

In the middle of Jambudvîpa there is a lake called Anavatapta²⁸ to the south of the Fragrant Mountains and to the north of the great Snowy Mountains; it is 800 li and more in circuit; its sides are composed of gold, silver, lapis-lazuli, and crystal; golden sands lie at the bottom, and its waters are clear as a mirror. The great earth Bôdhisattva,²⁹ by the power of his vow, transforms himself into a Nâga-râja and dwells therein; from his dwelling the cool waters proceed forth and enrich Jambudvîpa (Shen-pu-chau).³⁰

From the eastern side of the lake, through the mouth of a silver ox, flows the Ganges (King-kia)³¹ river; encircling the lake once, it enters the south-eastern sea.

From the south,of the lake, through a golden elephant’s mouth, proceeds the Sindhu (Sin-to)³² river; encircling the lake once, it flows into the south-western sea.

From the western side of the lake, from the mouth of a horse of lapis-lazuli, proceeds the river Vakshu (Po-tsu),³³ and encircling the lake once, it falls into the north-western sea. From the north side of the lake, through the mouth of a crystal lion, proceeds the river Sîtâ (Si-to),³⁴ and encircling the lake once, it falls into the north-eastern sea. They also say that the streams of this river Sîtâ, entering the earth, flow out beneath the Tsih³⁵ rock mountain, and give rise to the river of the middle country (China).³⁶

At the time when there is no paramount wheel-monarch, then the land of Jambudvîpa has four rulers.³⁷

On the south “the lord of elephants;”³⁸ the land here is warm and humid, suitable for elephants,

On the west “the lord of treasures;”³⁹ the land borders on the sea, and abounds in gems.

On the north “the lord of horses ;”⁴⁰ the country is cold and hard, suitable for horses.

On the east “the lord of men;”^4l the climate is soft and agreeable (exhilarating), and therefore⁴² there are many men.

In the country of “the lord of elephants” the people are quick and enthusiastic, and entirely given to learning. They cultivate especially magical arts. They wear a robe⁴³ thrown across them, with their right shoulder bare; their hair is done up in a ball on the top, and left undressed on the four sides. Their various tribes occupy different towns; their houses are built stage over stage.

In the country of “the lord of treasures” the people have no politeness or justice. They accumulate wealth, Their dress is short, with a left skirt.⁴⁴ They cut their hair and cultivate their moustache. They dwell in walled towns and are eager in profiting by trade.

The people of the country of “the lord of horses” are naturally (t’ieri tsz’) wild and fierce. They are cruel in disposition; they slaughter (animals)⁴⁵ and live under large felt tents; they divide like birds (going here and there) attending their flocks.

The land of “the lord of men” is distinguished for the wisdom and virtue and justice of the people. They wear a head-covering and a girdle; the end of their dress (girdle) hangs to the right. They have carriages and robes according to rank; ⁴⁶ they cling to the soil and hardly ever change their abode; they are very earnest in work, and divided into classes.

With respect to the people belonging to these three rulers, the eastern region is considered the best; the doors of their dwellings open towards the east, and when the sun rises in the morning they turn towards it and salute it. In this country the south side is considered the most honourable. Such are the leading characteristics in respect of manners and customs relating to these regions.

But with regard to the rules of politeness observed between the prince and his subjects, between superiors and inferiors, and with respect to laws and literature, the lan...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright
• Contents
• Introduction
• Travels of Fa-hian, or Fo-kwŏ-ki
• The Mission of Sung-Yun and Hwei-Săng
• Preface to the “Ta-t’ang-si-yu-ki
• Book I.—Thirty-four Countries
• Book II.—Three Countries
• Book III.—Eight Countries
• Book IV.—Fifteen Countries
• Book V.—Six Countries
• Additions and Corrections