4) On this he proceeded to the temple where he was staying, and bowing before the image of Maitreya he fervently prayed that he would find him a guide who would lead him past the barrier. That night there was a foreign priest in the temple who had a dream. His name was Dharma, and in his dream he saw the Master sitting on a lotus flower and going towards the West. Dharma was lost .in surprise, and on the morrow he, told his dream to the Master of the Law, whose heart was rejoiced thereat, taking it as bookl] engages a guide. 15 a sign of his being able to go.

5) And now, alone and deserted, he traversed the sandy waste ; his only means of observing the way being the heaps of bones and the horse-dung, and so on ; thus slowly and cautiously advancing, he suddenly saw a body of troops, amounting to several hundreds, covering the sandy plain; sometimes they advanced and sometimes they halted. The soldiers were clad in fur and felt. And now the appearance of camels and horses, and the glittering of standards and lances met his view ; then suddenly fresh forms and figures changing into a thousand shapes appeared, sometimes at an immense distance and then close at hand, and then they dissolved into nothing. The Master of the Law when he first beheld the sight thought they were robbers, but when he saw them come near and vanish, he knew that they were the halluci- nations of demons.^ Again, he heard in the void sounds of voices crying out

6) In the New Sanghdrdma there was (a priest) of the kingdom of Tcheka who had studied the three Pitakas belonging to the Little Vehicle ; his name was Prajnakara. Hearing that there were many sacred traces of religion in the country of Fo-ho-lo (BaJctra), he had therefore come to worship and reverence them. This man was of singular wisdom and learning, so that as a youth he was distinguished by his great sagacity. He had thoroughly sounded the nine collections/ and mastered the four Agamas. The fame of his exposition of the principles of the faith had spread throughout India. He was perfectly acquainted with the Abhidharma of the Little Vehicle, the Kosha of Katyayana, the Shatpadabhidharma and other works.

7) Hearing that the Master of the Law had come from a distance to search for religious books, he was exceedingly glad to meet him. The Master of the Law, in the course of his statement respecting his doubts and diffi- culties about the Kosha and Vibh4sh4 and other books, asked him for some explanations, and was answered in each case with extreme clearness. He remained here a month and studied the Vibhash^ S^stra. In this Saiigharama, moreover, there were two other (priests) versed in the Tripitaka according to the Little Vehicle ; their names were Ta-mo-pi-li (Bharmapriya) and Ta-mo-ki-li (JDharmakara) ; they were exceedingly honoured by the others. Seeing the sacred features of the Master of the Law and the marks of intelligence which distinguished him, they paid him marked respect

8) The king of Bamiyan went forth to escort him, and invited him within his palace to receive his religious offerings : after a day or two he went forth to make his observations. There were there two priests belonging to the Mahasaiighika school, whose names were Aryadasa and Aryasena, both of them deeply versed in the Law. When they met the Master of the Law they were full of admiration, that so remote a country as China should possess such a distinguished priest. They conducted him from place to place to pay his reverence, or to inspect, and did not cease in their attention and services to him. North-east of the capital, on the declivity of a hill, there is a standing stone figure^ about 150 feet high. To the east of the figure there is a Sangharama, to the east of which is a standing figure of Sakya, made of calamine stone,^ in height one hundred feet. Within the Sangharama there is a figure of Buddha represented as when he was asleep on entering Nirvana, about 1000 feet in length. All these figures are of an imposing character and extremely good (execution).

9) From this, going south twenty li or so, and descending the mountain ridge,^ after crossing a river, he came to the country of Na-kie-lo-ho (Nagarahdra). Two li to the south-east of the capital of the country is a Stupa 300 feet or so in height ; it was built by Asoka raja. It was here Sakya Bodhisattva, in the second Asankhya of years (from the present time), met Jen-tang-Fo (DipanJcara Buddha). He spread his deer-skin robe and unloosed his hair, to preserve (the Buddha) from the mud, and in consequence received a predictive assurance (that he wov2d become a Buddha). Although there have passed Kalpa destructions (since that period), the traces of this event remain intact. The Devas here scatter all sorts of flowers and continually pay their religious services. The Master of the Law when he arrived at this spot, paid his devotions and religiously circumambulated the building.

10) There was then, by the side of the Stupa, an old priest who explained for the Master's sake the origin of the building. The Master's question was this : " The period of the Bodhisattva's service in spreading his hair was in the second Asankhya of years, but since this period to the present time an innumerable number of Kalpas have elapsed. In the course of these Kalpas the universe has been repeatedly perfected and destroyed. As when the destruction by fire has taken place, even Mount Sumeru has been reduced to ashes, how is it that this religious monument (or, these sacred traces), cannot be destroyed ? " In reply, he said : "At the time of the dissolution of the universe this monument also is destroyed ; but at the period of restoration, this old vestige is also restored to its original condition. So, just as Mount Sumeru is restored, after its destruction, to its former condition, why should this sacred relic alone not reappear ? This comparison can admit of no question." Such was the celebrated reply.

11) And now he heard that to the south-west of the city of Dipankara, about twenty li or so, there was the cave where dwelt the IsT^gaiaja Gopala. Tathagata in former days having tamed this E"aga, left to him as a bequest his shadow to remain in the cavern. The Master of the Law wished to go there to worship ; but he was told that the roads were deserted and dangerous, and moreover that they were frequented by robbers, and that for the last two or three years those who had gone for the purpose of seeing {the shadow) had not succeeded in their purpose, and so there were few now who w^ent. And now, when the Master wished to go to pay his adoration to this relic, the envoys sent with him by the king of Kapisa, earnestly longing to return, besought him not to delay any longer nor think of going to the cave. The Master of the Law replied : " The shadow of the true body of Tathagata, during a hundred thousand kalpas can with difficulty be met with : how much rather, then, having come so far as this, should I not go to worship it ? As for you, advance on your journey slowly, and I will rejoin you after a little while.''

12) The cave lies to the eastward of a stony water-course; the door through the wall {of the cave) faces the west. Looking into the cave all is wrapped in gloom and no object visible. The old man spoke to the Master thus: "You must enter and pass straight on to the eastern wall ; when you touch that, stop, and then go backwards fifty paces and no more ; then face the eastern wall and look ; the shadow is in that place." The Master of the Law entered {the cave) and paced forward, it may be fifty strides/ and touched the eastern wall, and then according to the directions he went backwards and stood still. Then animated by the most sincere desire, he paid his worship with a hundred and more prostrations : but he saw nothing. He reproached himself for his shortcomings, and with lamentable cries, he expressed his deep sorrow. Then again with his utmost heart he paid his worship and recited the Shing-kwan and other sutras, he also repeated the g4thas of the Buddhas, making one prostration after each verse of praise.

13) After about one hundred prostrations, he saw on the eastern wall a great light about the size of a Patra ^ {in circuit) ; which disappeared in a moment. Sorrowful and yet rejoicing he again paid his adorations, and then there appeared a great light round as a basin, which again as quickly dis- appeared. Then, filled with additional ardour and desire, he vowed within himself that if he did not see the shadow of the Lord of the world, that he would never leave the place. Then he performed two hundred more acts of worship, and then, whilst the whole cave was brightened up with light, the shadow of Tatb^gata of a shining white colour appeared on the wall, as when the opening clouds suddenly reveal the golden Mount and its excellent indications. Bright were the divine lineaments of his face, and as the Master gazed in awe and holy reverence, he knew not how to compare the spectacle ; the body of Buddha and his kash^ya robe were of a yellowish red colour, and from his knees upward the distinguishing marks of his person were exceedingly glorious I but below, the lotus throne on which he sat w^as slightly obscured. On the left and right of the shadow and somewhat behind, were visible the shadows of BSdhisattvas and the holy priests surrounding them. Having gazed on the vision, he summoned six men, from some distance outside the gate, to get some fire, aiqid bring it in for burning incense. But as soon as the fire was brought in, the shadow of Buddha disappeared. Then he quickly ordered them to put the fire out, and, on his earnest request, the shadow again appeared. Among the six men, five of the number were able to see the shadow, but one of them could see nothing. Thus the appearance lasted for the short space of half a mealtime, during which having uttered his praises in worship and scattered flowers and incense, the light then suddenly disappeared.-^

14) In this valley (cKicen) is a large Sangharama, by the side of which is a carved wooden statue of Maitreya Bodhisattva, of a golden colour and very majestic in appearance. It is about lOO feet in height, and was made by the Arhat Madhy^ntika. By his power of divine locomotion he enabled an artist to ascend to the Tusita heaven, and caused him to observe personally tlie characteristic marks (of Maitreya's hody). After going there three times, the meritorious work was finished.

15) After this, Kanishka, king of Gandhara, in the four hundredth year from the Nirvana of Tath^gata, at the request of Parsvika, convoked an assembly of saintly
men, who were conversant with the esoteric doctrine of the three Pitakas, and had investigated the exoteric doctrine of the five vidy^s.-^ Thus 499 men came together, and these, with the venerable Vasumitra, composed 500. The saints and sages then assembled, and recited connectedly the three pitakas.
First they composed, in ten myriad stanzas, the Upadesha-sdstraj to explain the Sntra. Next in ten myriad stanzas they composed the Vinaya^vihdshd-sdstra, to explain the Vinaya. Next they composed, in ten myriad verses, the Ahhi'dhama- Vibdshd-sdstra, Altogether they composed thirty myriad of verses The king ordered these Sastras to be engraved on sheets of copper, which he enclosed in a stone chest, sealed and inscribed. Then he built a great stnpa and placed the chest within it, commanding the Yaksha spirits to protect and defend it. The increased light thrown on the very mysterious doctrines of religion, is the result {force) of this (condtcct). Thus having halted here, first and last, for two years, and having studied the Sutras and Sastras, and paid reverence to the sacred traces, the Master took his leave.

16 ) On the west of the city on the north side of the road, there is a great forest of An-lo (Amra) trees ; in this forest dwelt a Brahman of 700 years (sie),^ who in appearance was but about thirty years old. His form and complexion were perfect (of the first class). His understanding was of a divine character : his reasoning powers, superabundant. He had thoroughly investigated the chung and pih ^astras (the Prdnyamula and the mtasdstra) ; he was emment in the study of the Vedas, and other books. He had two followers, each of whom was aged 1 00 years or more. When he had an interview with the Master of the Law he was overjoyed in affording him hospitality ; and when he heard of the adventure with the robbers he sent one of his servants to tell the people of the town,
who were Buddhists, to prepare food for the Master of the Law. In this town there were several thousand dwellings ; a few of the people were believers in Buddha,
but most of them were heretics {sacrificing heretics).

17) Gunaprabha of old composed the Pin-chin "^ and other S^stras, amounting to about one hundred in all, afterwards he became attached to the Little Vehicle.
At this time the Arhat Devas^na had visited the Tushita heaven. Then Gunaprabha wished to see Maitr^ya to dispel some doubts, which hindered his religious progress. He therefore asked Devasena to transport him by his spiritual power to the courts of that heaven ; having looked upon Maitreya he saluted him without
prostrating himself: "I am a religious mendicant {he thought) in full orders ; Maitreya occupies this heaven like a layman ; it is not becoming that I should prostrate myself in worship before him." And so he came and went three times, but rendered him no homage. He was puffed up by self-conceit and got no explanation of his doubts.^

18) It was down one of these that Buddha of old descended from the Taryastriihshas heaven, and returned to Jambudvipa after ]3reaching for the sake of his queen-mother M4ya.^ The middle ladder is of gold, the one on the left of crystal, the one on the right of silver. Tathagata, leaving the Sadclharma Hall/ accompanied by the congregation of Devas, descended by the middle ladder ; Mahabrahma, with a white chowrie in his hand, descended by the silver ladder on the right ; whilst on the left Sakradeva, with a precious parasol, came down by the crystal ladder.^ At this time a 100,000 devas and the great B6dhisattvas
followed him in his descent. Several centuries ago these ladders existed in their integrity ; but at the present time they have disappeared (been swallowed up). Kings who came afterwards, from a principle of affection and respect, have reconstructed the foundations of these ladders with stone and brick, orna- mented with various gems, to a height of about seventy feet, and over this they have erected a Vihara, in which is placed a figure of Buddha in stone.^ On the right and
left of this statue are the figures of Brahma and Sakra, very glorious in appearance and just as in the originaL At the side is a stone pillar in height seventy feet, placed there by Asoka-raja.

19) To the east of the old city is a brick Stupa about 100 feet high. After the Nirvana of Tath^gata the old king of this country, having obtained a share of the
relics (^artras), returned home and built this stupa. It constantly emits rays of glory. By the side of it is a Nelga tank. The Naga fre- quently changes his appearance into that of a man, and as such encircles the tower in the practice of religion {i.e. horning religioiosly with his right hand towards the tower). Wild elephants, wdth flowers held in their trunks, constantly come to offer their religious offerings.

20) To the south of the place of torture is a Stupa ; this is one of the 84,000 which the king built by the aid of human artificers. Within it is a measure of the
relics of Tathagata, which ever and again exhibit a divine brilliancy. Again, there is a Yihara in which is a stone on which Tathagata walked : on the stone is an impression of the feet of Buddha : in length a foot and eight inches, in breadth six inches. Under either foot is the sign of the looo-spoked wheel, and on each of the ten toes is the mark of the swastika, with figures of flowers, vases, fishes, &c., all of which sparkle with light. These are the traces left on a great square stone -^ upon which Buddha stood, when, after leaving Yaisali, he reached this spot, being about to attain Nirvana; he was on the southern side of the river, and addressed Ananda thus, as he stood : " This is the very last time that I shall gaze {at a distance) upon the Yajrasana ^ and Eajagriha," and the traces of his feet on this stone remained. To the north of the Yihara is a stone column about thirty feet high ; on this pillar is written a record that Asoka-raja three times gave the whole of Jambudvipa in charity to Buddha, Dharma and Samgha, and three times bought back his inheritance {i.e. his empire) with jewels and treasure.

21) From thisj again, proceeding southwards 1 00 li or so, we come to the Bddhi tree. The tree is protected by high and very solid brick walls; the wall stretching
east and west is long, but narrower from north to south. The principal gate faces the east looking towards the river Ni-len-shan {Nairanjdna). The southern gate
borders on a great flower-tank. The west a mountain side protects. The north gate leads into the great Sangh§.rama. In the centre of the whole enclosure is the Diamond throne, which was perfected at the beginning of the Bhadra Kalpa, and rose up from the ground when the world was formed. It is the very central point of the universe, and goes down to the golden wheel, from whence it rises upwards to the earth's surface. It is perfected of diamond, and is about 100 paces round. In using the w^ord diamond we mean that it is firm and indestructible, and able to resist all things.^ If it were not for its support the earth could not remain; if the seat were not so strong as diamond, then no part of the world could support one who has entered the samadhi of perfect fixedness (vajra samddhi).

22) After one or two hundred years from the present time, the merit of the human family becoming less, on coming to the B6dhi tree, the Vajr^sana will no longer
be seen. After the Nirvana of Buddha the kings of the different countries agreed to define the limits {of this sacred enclosure) towards the north and south '• from the point of the two images of Kwan-tsze-tsai Bodhisattva, which are seated looking towards the east. According to tradition, when these images of the Bodhisattva become invisible, then the Law of Buddha will perish. The southern image has already been swallowed up as far as the breast.

23) The Master of the Law when he came to worship the Bodhi tree and the figure of Tathagata at the time of his reaching perfect wisdom, made (aftertaards) by (the interposition of) Mditreya Bddhisattva,^ gazed on these objects with the most sincere devotion, he cast himself down with his face to the ground in worship, and with much grief and many tears in his self-affliction, he sighed, and said : " At the time when Buddha perfected himself in wisdom, I know not in what condition I was, in the troublous whirl of birth and death; but now, in this latter time of image (worship), having come to this spot and reflecting on the depth and, weight of the body of my evil deeds, I am grieved at heart, and my eyes filled with tears." On the tenth day he went to the Nalanda temple, When seated he asked the Master of the Law from what part he came ; in reply he said : " I am come from the country of China, desiring to learn from your instruction the principles of the Yoga-Sastra.'*Do not overlook that there is a priest of the country of China who delights in examining the great Law and is desirous to study with you : you ought to instruct him carefully/

24) In the nalanda convent the abbot entertains a myriad priests after this fashion, for besides the Master of the Law there were men from every quarter ; and where in all their wanderings have they met with such courteous treatment as this ? Afterwards the king, seeing some priests who came from the country of China
to receive his religious offerings, was filled with gladness, and be gave up his royal estate and became a recluse.^ Moreover, the whole establishment is surrounded by a brick wall, which encloses the entire convent from without. One gate opens into the great college, from which are separated eight other halls, standing in the middle {of the Sanghdrdma). The richly adorned towers, and the fairy -like turrets, like pointed hill- tops, are congregated together. The observatories seem to be lost in the vapours (of the morning), and the upper rooms tower above the clouds. From the windows one may see how the winds and
the clouds {'produce new forms), and above the soaring eaves the conjunctions of the sun and moon {may he ohserved). And then we may add how the deep, translucent ponds, bear on their surface the blue lotus, intermingled with the Kie-ni {Kanaka) ^ flower, of deep red colour, and at intervals the Amra groves spread over all, their shade.

25) To the east of the garden is a stupa, which was built by Aj^tasatru rslja. After the Mrv^na of TathS-gata the different kings received a portion of his relics
; Ajata^atru r^ja, having got his share, coming back, built a tower for the purpose of paying them religious worship. Asoka-r^ja, exciting his heart to religion, desired to build in every place sacred edifices, and so he opened this tower and took the relics ; but he let a small portion of them remain, which, even down to the present time, on occasions, emit a brilliant light. Going south-west from the Bamboo garden five or six li, by the side of a mountain, there is another garden,
of the same sort, in which is a great house.^ This is where the honourable Mah4 Kasyapa with 999 Arhats after the Nirvana of Buddha, collected together the
three Pitakas. At the time of the collection there were an innumerable number of holy persons assembled together, like clouds. K^yapa addressing them, said : " Among those present those may remain who have a personal knowledge of the three vidy4s, and who possess the six supernatural powers, and have completely mastered the entire treasure of the Law of Buddha, without flaw or omission.

26) The Master of the Law thoroughly investigated the language (words and jphrases), and by talking with those men on the subject of the " pure writings," he advanced excellently in his knowledge. Thus he penetrated, and examined completely, all the collection (of Buddhist hooJcs), and also studied the sacred books of the Brahmans during five years. dered very lucky, and will get their prayers answered. The Master of the Law wishing to go to put up his request, bought every kind of flower, and stringing them into garlands, he went to the place of the image. Having in the greatest sincerity paid his worship and offered his praises—he fell down on his hands and knees towards the image and put up these three vows - 2nd. Would that, in return for the merit and wisdom I am aiming to acquire, I may be born in the Tusita courts, and be permitted there to worship Maitreya BSdhisattva : if so, may the flowers hang on both the arms of the venerable one

27) Going not far out of the city is a stupa built by A^6ka-r&.ja ; this is the place where in old times Buddha preached the law in favour of Devas and men for seven days. Again going from this a short distance is a Sangh^rama in which is a green-jade figure of Buddha, about eight feet high ; its characteristic marks are beautiful and imposing. It exhales constantly of itself a delicious per- fume, which fills the temple court like that of opening flowers wafted from far. From time to time it emits a heaven-like shining light of the five different colours. Every one seeing or hearing of this wonder, is deeply affected in his religious consciousness.

28 ) This kingdom in former days was without the law of Buddha. One hundred years after the Mrvana of Tatb^- gata, the younger brother of As6ka-r&,ja, Mahendra by name, giving up and rejecting the pleasures of life, taking with him foitr'^ Sramanas, forthwith travelling here and there through space, came to convert this country. In order to exhibit and exalt the teaching of Buddha, he manifested his miraculous powers. The people of the country, full of faith and admiration, founded a Sanghgir^ma. At present there are some hundred such foundations, with 10,000 priests. They follow the teaching of the Great Vehicle, and belong to the school of the Sthaviras. The lay disciples are grave and respectful, following the directions of the moral code with intelligence and zeal, stimulating one another to mutual diligence. By the side of the king's palace is the Vih^ra of Buddha's tooth, several hundred feet high. It is decorated with every kind of precious substance. On the top of it is erected a signal staff, v/hich is surmounted by a great ruby {Padmardga jewel), and fixed to the tee.^ Its brilliant sparkling lights up the heaven, and on a clear and cloudless night it can be seen by those who are even 10,000 li distant.