I. U-CHANG-NA (UDYANA).
THE country of U-chang-na is about 5000 li in circuit;the mountains and valleys are continously connected, and the valleys and marshes alternate with a succession of high plateaux. Though various kinds of grain are sown, yet the crops are not rich. The grape is abundant, the sugar-cane scarce. The earth produces -old and iron, and is favourable to the cultivation of the scented (shrub) called Yo-kin (turmeric). The forests are thick and shady, the -fruits and flowers abundant. The cold and heat are agreeably tempered, the wind and rain come in their season. The people are soft and effeminate, and in disposition are somewhat sly and crafty. They love learning yet have no application. They practise the art of using charms (religious sentences as charms). Their clothing is white cotton, and they wear little else. Their language, though different in some points, yet greatly resembles that of India. Their written characters and their rules of etiquette are also of a mixed character as before. They greatly reverence the law of Buddha and are believers in the Great Vehicle.
On both sides of the river Su-po-fa-su-tu, there are some 1400 old sangharamas. They are now generally waste and desolate ; formerly there were some 18,000 priests in them, but gradually they have become less, till now there are very few. They study the Great Vehicle; they practise the duty of quiet meditation, and have, pleasure in reciting texts relating to this subject, but have no great understanding as to them. The (priests who) practise the rules of morality lead a pure life and purposely prohibit the use of charms . The schools of the Vinaya traditionally known amongst them are the Sarvastivadins, the Dharmaguptas, the Mahisasakas, the Kasyapiyas, and the Mahasanghikas : these five.
There are about ten temples of Devas, and a mixed number of unbelievers who dwell in them. There are four or five strong towns. The kings mostly reign at Mungali (Mung-kie-li) as their capital. This town is about 16 or 17 li in circuit and thickly populated. Four or five li to the east of Mungali is a great stupa, where very many spiritual portents are seen. This is the spot where Buddha, when, he lived in old time, was the Rishi who practised patience (Kshanti-rishi), and for the sake of Kaliraja endured the dismemberment of his body.
To the north-east of the town of Mungali about 250 or 260 li, we enter a great mountain and arrive at the fountain of the Naga Apalala; this is the source of the river Su-po-fa-su-tu. This river flows to the south-west Both in summer and spring it freezes, and from morning till night snow-drifts are flying in clouds, the fine reflected colours of which are seen on every side.
This Naga, in the time of Kasyapa Buddha, was born as a man and was called King-ki (Gangi). He was able, by the subtle influences of the charms he used, to restrain and withstand the power of the wicked dragons, so that they could not (afflict the country) with violent storms of rain Thanks to him, the people were thus able to gather in an abundance of grain. Each family then agreed to offer him, in token of their gratitude, a peck of grain as a yearly tribute. After a lapse of some years there were some who omitted to bring their offerings, on which Gangi in wrath prayed that he might become a poisonous dragon and afflict them with storms of rain and wind to the destruction of their crops. At the end of his life he became the dragon of this country; the flowings of the fountain emitted a white stream which destroyed all the products of the earth.
At this time, Sakya Tathagata, of his great pity guiding the world, was moved with compassion for the people of this country, who were so singularly afflicted with this calamity. Descending therefore spiritually, he came to this place, desiring to convert the violent dragon. Taking the mace of the Vajrapani spirit, he beat against the mountain side. The dragon king, terrified, came forth and paid him reverence. Hearing the preaching of the law by Buddha, his heart became pure and his faith was awakened. Tathagata forthwith for bad him to injure the crops of the husbandmen. Whereupon the dragon said," All my sustenance comes from the fields of men; but now, grateful for the sacred instructions I have received, I fear it will be difficult to support myself in this way; yet pray let me have one gathering in every twelve years." Tathagata compassionately permitted this. Therefore every twelfth year there is a calamity from the overflowing of the White River.
To the south-west of the fountain of the dragon Apalala ('0-po-lo-lo), about 30 li on the north side of the river, there is a foot trace of Buddha on a great rock. According to the religious merit of persons, this impression appears long or short. This is the trace left by Buddha after having subdued the dragon. Afterwards men built up a stone residence (over the impression). Men come here from a distance to offer incense and flowers.
Following the stream downwards 30 li or so, we come to the stone where Tathagata washed his robe. The tissues of the kashaya stuff are yet visible as if engraved on the rock.
To the south of the town of Mungali 400 li or so we come to Mount Hila (Hi-lo). The water flowing through the valley here turns to the west, and then flowing again eastward remounts (towards its source). Various fruits and flowers skirt the banks of the stream and face the sides of the mountains. There are high crags and deep caverns, and placid streams winding through the valleys sometimes are heard the sounds of people's voices, sometimes the reverberation of musical notes. There are, moreover, square stones here like long narrow bedsteads, perfected as if by the hand of men; they stretch in continuous lines from the mountain side down the valley. It was here Tathagata dwelling in old days, by listening to half a Gatha of the law was content to kill himself.
Going south about 200 li from the town of Mungali, by the side of a great mountain, we come to the Mahavana sangharama. It was here Tathagata in old days practised the life of a Bodhisattva under the name of Sarvadata-raja. Fleeing from his enemy, he resigned his country and arrived secretly in this place. Meeting with a poor Brahman who asked alms from him, and having nothing to give in consequence of his losing his country, he ordered him to bind him as a prisoner and take him to the king, his enemy, in order that he might receive a reward, which would be in the place of charity to him.
Going north-west from the Mahavana sangharama down the mountain 30 or 40 li, we arrive at the Mo-su sangharama? Here there is a stupa about 100 feet or so in height.
By the side of it is a great square stone on which is the impress of Buddha's foot. This is the spot where Buddha in old time planted his foot, (which) scattered a koti of rays of light which lit up the Mahavana sangharama, and then for the sake of Devas and men he recited the history of his former births (Jatakas). Underneath this stupa (or at the foot of it) is a stone of a yellow-white colour, which is always damp with an unctuous (fatty) moisture ; this is where Buddha, when he was in old time practising the life of a Bodhisattva, having heard the words of the true law, breaking a bone of his own body, wrote (with the marrow) the substance of a book containing the words he had heard.
Going west 6o or 70 li from the Mo-su sangharama is a stupa which was built by Asoka-raja. It was here Tathagata in old time, practising the life of a Bodhisattva, was called Sivika (or Sibika) Raja. Seeking the fruit of Buddhaship, he cut his body to pieces in this place to redeem a dove from the power of a hawk.
Going north-west from the place where he redeemed the dove, 200 li or so, we enter the valley of Shan-ni-lo-shi, where is the convent of Sa-pao-sha-ti. Here is a stupa in heigh 80 feet or so. In old time, when Buddha was Lord Sakra, famine and disease were prevalent everywhere it this country. Medicine was of no use, and the roads were filled with dead. Lord Sakra was moved with pity and meditated how he might rescue and save the people. Then changing his form, he appeared as a great serpent, and extended his dead body all along the void of the great valley, and called from the void to those on every side (to look). Those who heard were filled with joy, and running together hastened to the spot, and the more they cut the body of the serpent the more they revived, and were delivered both from famine and disease.
By the side of this stupa and not far off is the great stupa of Suma. Here in old time when Tathagata was Lord Sakra, filled with concern for the world, afflicted with every kind of disease and pestilence, with his perfect knowledge of the case, be changed himself into the serpent Suma; none of those who tasted his flesh failed to recover from their disease.
To the north of the valley Shan-ni-lo-shi, by the side of a steep rock, is a stupa. Of those who, being sick; have come there to seek (restoration), most have recovered.
In old time Tathagata was the king of peacocks; on one occasion he came to this place with his followers. Being afflicted with tormenting thirst, they sought for water on every side without success. The king of the peacocks with his beak struck the rock, and forthwith there flowed out an abundant stream which now forms a lake. Those who are afflicted on tasting or washing in the water are healed. On the rock are still seen the traces of the peacock's feet.
To the south-west of the town of Mangali 60 or 70 li there is a great river, on the east of which is a stupa 60 feet or so in height ; it was built by Sangh-kiun (Uttarasena). Formerly when Tathagata was about to die, he addressed the great congregation and said : "After my Nirvana, Uttarasena-raja, of the country Udyana (U-chang-na), will obtain a share of the relics of my body. When-the kings were about to divide the relics equally, Uttarasena-raja arrived after (the others); coming from a. frontier country, he was treated with little regard by the
Devas published afresh the words of Tathagata as he was about to die. Then obtaining a portion of relics, the king came back to his country, and, to show his great respect, erected this stupa. By the side of it, on the bank of the great river, there is a large rock shaped like an elephant. Formerly Uttarasena-raja brought back to his own land the relics of Buddha on a great white elephant. Arrived at this spot, the elephant suddenly fell down and died, and was changed immediately into stone. By the side of this the stupa is built.
Going west of the town of Mungali 50 li or so, and crossing the great river, we come to a stupa called Lu-hita-kia (Rohitaka); it is about 50 feet high, and was built by Asoka-raja In former days, when Tathagata was practising the life of a Bodhisattva, he was the king of a great country, and was called Ts'z'-li (power of love). In this place he pierced his body, and with his blood fed the five Yakshas.
To the north-east of the town of Mungali 30 li or so is the Ho-pu-to-shi stupa  about 40 feet in height. In former days Tathagata here expounded the law for the sake of men and Devas, to instruct (enlighten) and guide them. After Tathagata had gone, from the earth suddenly arose (this stupa); the people highly reverenced it, and offered flowers and incense without end.
To the west of the stone stupa, after crossing the great river and going 30 or 40 li, we arrive at Vihara, in which is a figure of Avalokitesvara Bodhisattva. Its spiritual influences exhibit themselves in a mysterious way, and its miraculous powers (evidences) are manifested in an illustrious manner. The votaries of the law come together from every side, and offer it continual sacrifices (presents).
Going north-west 140 or 150 li from the statue of Kwantsz'-tsai Bodhisattva, we come to the mountain of Lan-polu. The crest of this mountain has a dragon lake about 30 li or so in circuit. The clear waves roll in their majesty, the water pure as a bright mirror. In old days Pi-lu-tse-kia (Virudhaka-raja) having led his army to attack the Sakyas, four of the tribe resisted the advance. These were driven away by their clansmen, and each fled in a different direction. One of the Sakyas, having left the capital of the country, and being worn out by travel, sat down to rest in the middle of the road.
There appeared now a wild goose, who, in his flight (progress), alighted before him; and because of his docile ways, he at last mounted on his back. The goose then flying away, took him to the side of this lake. By this node of conveyance the Sakya fugitive visited different kingdoms in various directions. Once having mistaken his way, he went to sleep by the side of the lake under the shadow of a tree. At this time a young Naga maiden was walking beside the lake, and suddenly espied the Sakya youth. Fearing that she might not be able otherwise to accomplish her wish, she transformed herself into a human shape and began to caress him. The youth, because of this, awoke affrighted from his sleep, and addressing her said, " I am but a poor wanderer worn out with fatigue; why then do you show me such tenderness ? " In the course of matters the youth, becoming deeply moved, prayed her to consent to his wishes. She said, "My father and mother require to be asked and obeyed in this matter. You have favoured me with your affection, but they have not yet consented." The Sakya youth replied, " The mountains and valleys (surround us) with their mysterious shades ; where then is your home ?" She said, " I am a Naga maiden belonging to this pool. I have heard with awe of your holy tribe having suffered such things, and of your being driven away from home to wander here and there in consequence. I have fortunately been able, as I wandered, to administer somewhat to your comfort, and you have desired me to yield to your wishes in other respects, but I have received no commands to that effect from my parents. Unhappily, too, this Naga body is the curse following my evil deeds. "
The Sakya youth answered, "One word uttered from the ground of the heart and agreed to (by us both.) and this matter is ended." She said, " I respectfully obey your orders; let that follow whatever it be." Then the Sakya youth said, " By the power of my accumulated merit let this Naga woman be turned into human shape." The woman was immediately so converted. On seeing herself thus restored to human shape she was overjoyed, and gratefully addressed the Sakya youth thus : " By my evil deeds (through the accumulation of evil deeds), I have been compelled to migrate through evil forms of birth, till now happily, by the power of your religious merit, the body which I have possessed through many kalpas has been changed in a moment. My gratitude is boundless, nor could it be expressed if I wore my body to dust (with frequent prostration). Let me but acquaint my father and mother; I will then follow you and obey you in all things."
The Naga maiden then returning to the lake addressed her father and mother, saying, "Just now, as I was wandering abroad, I lighted upon a Sakya youth, who by the power of his religious merit succeeded in changing me into human form. Having formed an affection for me, he desires to marry me. I lay before you the matter in its truth."
The Napa-raja was rejoiced to see his daughter restored to human form, and from a true affection to the holy tribe he gave consent to his daughter's request. Then proceeding from the lake, he expressed his deep gratitude to the Sakya youth, and said, "You have not despised creatures of other kinds, and have condescended to those beneath you. I pray you come to my abode, and there receive my humble services."
The Sakya youth having accepted the Naga-raja's invitation, went forthwith to his abode. On this all the family of the Naga received the youth with extreme reverence, and desired to delight his mind by an excess of feasting and pleasure ; but the youth, seeing the dragon forms of his entertainers, was filled with affright and disgust, and he desired to go. The Naga-raja detaining him said, "Of your kindness depart not. Occupy a neighbouring abode; I will manage to make you master of this land and to obtain a lasting fame. All the people shall be your servants, and your dynasty shall endure for successive ages.
The Sakya youth expressed his gratitude, and said, "I can hardly expect your words to be fulfilled." Then the Naga-raja took a precious sword and placed it in a casket covered with white camlet, very fine and beautiful, and then he said to the Sakya youth, " Now of your kindness go to the king and offer him this white camlet as a tribute. The king will be sure to accept it as the offering of a remote (distant) person; then, as he takes it, draw forth the sword and kill him. Thus you will seize his kingdom. Is it not excellent ? "
The Sakya youth receiving the Naga's directions, went forthwith to make his offering to the king of U-chang-na (U'dyana). When the king was about to take the piece of white camlet, then the youth took hold of his sleeve, and pierced him with the sword. The attendant ministers and the guards raised a great outcry and ran about in confusion. The Sakya youth, waving the sword, cried , out,
��This sword that I hold was given me by a holy Naga wherewith to punish the contumelious and subdue the arrogant." Being affrighted at the divine warrior, they submitted, and gave him the kingdom. On this he corrected abuses and established order; he advanced the good and relieved the unfortunate; and then with a great cortege he advanced towards the Naga palace to acquaint him with the completion of his undertaking; and then taking his wife he went back to the capital. Now the former demerits of the Naga girl were not yet effaced, and their consequences still remained. Every time he went to rest by her side, from her head came forth the ninefold crest of the Naga. The Sakya prince, filled with affright and disgust, hitting on no other plan, waited till she slept, and then cut off (the dragon's crest) with his sword. The Nags girl, alarmed, awoke and said, " This will bring no good hereafter to your posterity; it will not be ineffectual in slightly afflicting me during my life, and your children and grandchildren will all suffer from pains in the bead." And so the royal line of this country are ever afflicted with this malady, and although they are not all so continually, yet every succession brings a worse affliction. After the death of the Sakya youth his son succeeded under the name of Uttarasena (U-ta-lo-si-na).
Just after Uttarasena had come to power his mother lost her sight. Tathagata, when he was going back from the subjugation of the Naga Apalala, descended from space and alighted in this palace. Uttarasena was out hunting, and Tathagata preached a short sermon to his mother. Having heard the sermon from the mouth of the holy one, she forthwith recovered her sight. Tathagata then asked her, " Where is your son ? he is of my family." She said, "He went out hunting for a while this morning, but he will soon be back." When Tathagata with his attendants were bent on going, the king's mother said, "Of my great fortune I have borne a child belonging to the holy family; and Tathagata of his great compassion has again come down to visit my house as connected with him. My son will soon return; oh, pray remain for a short time!" The Lord of the World said, "This son of yours belongs to my family; he need only hear the truth to believe it and understand it. If he were not my relative I would remain to instruct his heart, but now I go. On his return, tell him that Tathagata has gone from this to Kusinagara (keu-shi), where between the Sala trees he is about to die, and let your son come for a share of the relics to honour them."
Then Tathagata with all his attendants took flight through the air and went. Afterwards Uttarasena-raja, whilst engaged in the chase, saw, a long way off, his palace lighted up as if with a fire. Being in doubt about it, he quitted the chase and returned. On seeing his mother with her sight restored he was transported with joy, and addressed her, saying, " What fortunate circumstance has occurred to you during my short absence that you should have got your sight again as of old time?" The mother said, " After you had gone out Tathagata came here, and after hearing him preach I recovered my sight. Buddha has gone from here to Kusinagara; he is going to die between, the Sala trees. He commands you to go quickly to the spot to get some of his relics."
The king having heard these words, uttered cries of lamentation, and fell prostrate on the ground motionless. Coming to himself, he collected his cortege and went to the twin-trees, where Buddha had already died. Then the kings of the other countries treated him scornfully, and were unwilling to give him a share of the muchprized relics they were taking to their own countries. On this a great assembly of Devas acquainted them with Buddha's wishes, on which the kings divided the relics equally, beginning with him.
Going north-west from the town of Mung-kia-li, crossing a mountain and passing through a valley, we reascend the Sin-tu river. The roads are craggy and steep; the mountains and the valleys are dark and gloomy. Sometimes we have to cross by ropes, sometimes by iron chains stretched (across the gorges). There are foot-bridges (or covered ways) suspended in the air, and flying bridges across the chasms, with wooden steps let into the ground for climbing the steep embankments. Going thus 1000 li or so, we reach the river valley of Ta-li-lo, where stood once the capital of U-chang-na. This country products much gold and scented turmeric. By the side of a great sangharama in this valley of Ta-li-lo is a figure of Maitreya Bodhisattva, carved out of wood. It is golden coloured, and very dazzling in appearance, and possesses a secret spiritual power (of miracle). It is about 100 feet high, and is the work of the Arhat Madhyantika. This saint by his spiritual power caused a sculptor to ascend into the Tushita (Tu-si-to) heaven, that he might see for himself the marks and signs (on the person of Maitreya); this he did three times, till his task was finished. From the time of the execution of this image the streams of the law (religious teaching) began to flow eastward.
Going east from this, after climbing precipices and crossing valleys, we go up the course of the Sin-tu river; and then, by the help of flying bridges and footways made of wood across the chasms and precipices, after going 500 li or so, we arrive at the country of Po-lu-lo (Bolor).