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The 惭补丑腻辫谤补箩帽腻辫腻谤补尘颈迟腻艣腻蝉迟谤补 briefly recalls only the more important incidents: the subjugation of the 苍腻驳补 础辫补濒腻濒补, the conversion of the 谤腻办峁�a蝉墨, the miracle of the shadow, the conversion of Revata. 鈥� The cycle of 础艣辞办补 is hardly any more prolix; it mentions only four incidents:

Tsa a han, T 99, k. 23, p. 165b: 鈥淲hen the Buddha was about to enter into 苍颈谤惫腻峁嘺, he converted the 苍腻驳补-king 础辫补濒腻濒补, the master-potter (办耻尘产丑补办腻谤补), the 肠补峁囜笉补濒补, the 苍腻驳补 Gop膩li; then he went to the kingdom of 惭补迟丑耻谤腻.鈥�

Divy膩vad膩na, p. 348 (corrupt text): 驰补诲腻 Bhagav膩n pari苍颈谤惫腻峁嘺k膩las膩maye 鈥檖arl膩la苍腻驳补峁� vin墨ya kumbhk膩r墨峁� 颁补峁囜笉腻濒墨峁� Gop膩l墨峁� cha te峁Ｄ佱箖 惭补迟丑耻谤腻m anupr膩pta岣�.

A yu wang tchouan, T 2042, k. 9, p. 102b, adds some geographical indications:

鈥淥nce, when the Buddha was in the kingdom of Ou tch鈥檃ng (鲍岣嶀笉颈测腻苍补), he subdued the 苍腻驳补, A po po (础辫补濒腻濒补). In the kingdom of K鈥檌 pin (probably 碍补辫颈艣补, and not Ka艣mir as Przyluski, 础艣辞办补, p. 245, would have it) he converted the fan tche (产谤补丑尘补肠腻谤颈苍) teacher. In the kingdom of 碍鈥檌别苍 t鈥檕 wei (骋补苍诲丑腻谤补), he converted the tchen t鈥檕 lo (肠补峁囜笉腻濒补). In the kingdom of 骋补苍诲丑腻谤补, he subdued the ox-苍腻驳补 (go苍腻驳补, i.e., Gop膩la苍腻驳补). Then he went to Math奴ra.鈥�

The voyage is told in detail in the M奴lasarv膩stiv膩din Vinaya, Ken pen chouo鈥� yao che, T 1448, k. 9, p. 40b6鈥�41c1. The judicious comments of S. L茅vi in Catalogue g茅ographique des 驰补办峁�a, JA, Jan.-Feb., 1914, passim should be added to the translation given by Przyluski, Le Nord-Ouest de 濒鈥橧苍诲别, JA, Nov.-Dec., 1914, p. 510鈥�517.

With some goodwill, one may retrace the major stages of this journey by taking as an outline the M奴lasarv膩stiv膩din Vinaya and introducing into it the information provided by the Mpp艣, the Kouan fo san mei (T 643) and especially the Chinese pilgrims Fa hien (in Kao seng fa hien tchouan, T 2085), Song yun (in Lo yang k鈥檌e lan ki, T 2092) and Hiuan tsang (in Si yu ki, T 2087 and Ta ts鈥檈u ngen sseu san tsang fa che tchouan, T 2053), who visited north-west India in 399, 520 and 630 respectively. For greater objectivity, I [Lamotte] will refer to the sources directly and not the translations of Legge and Giles (for Fa hien), Chavannes (for Song yun), Sr. Julien, Beal and Watters (for Hiuan Tsang). Despite its late date, the 础惫补诲腻苍补办补濒辫补濒补迟腻, ch. 34鈥�57 (ed. Mitra, II, p. 110鈥�151) merits all the attention given to it by Demi茅ville in his study on Versions chinoises du 惭颈濒颈苍诲补辫补帽丑补, BEFEO, XXIV, 1924, p. 36鈥�43. The splendid Greco-Buddhist discoveries of Foucher and the French archeological work in Afghanistan permit us to trace the Buddha鈥檚 footsteps on the maps they have prepared. Cf. A. Foucher, Notes sur la g茅ographique ancienne du 骋补苍诲丑腻谤补, BEFEO, I, 1901, p. 322鈥�369; Notes sur l鈥檌tin茅raire de Hiuan tsang en Afghanistan, 脡tudes asiatiques, Paris, 1925; De K膩pi艣墨 a Pu峁�karavat墨, BSOS, VI, p. 341鈥�348; J. Barthoux, Les Fouilles de Ha岣嶀笉a, Paris, 1933., p. 4: map of the Jel膩l-膧bad district.

According to the M奴lasarv膩stiv膩din Vinaya (l.c.), after having crossed the Indus towards the west, the Buddha took eight stages to cross 鲍岣嶀笉颈测腻苍补, the 尝补尘辫腻办补, and arrived in the neighborhood of Peshawar.

1st stage.

In the kingdom of the Yue tche (Mpp艣, p. 126b), in 鲍岣嶀笉颈测腻苍补 (A yu wang tchouan, p. 102b), near the sources of the Swat (Si yu ki, p. 882b), he subdued the N膩ga 础辫补濒腻濒补. We have already studied the legends relating to this 苍腻驳补 and we have seen that except for the P鈥檕u sa pen hing king, T 155, k. 2, p. 116b鈥揷, which locates him in the pool of Yeou lien, near Raj膩g峁沨a, the other sources locate him in the north-west.

The M奴lasarv膩stiv膩din Vinaya (l.c.) gives a detailed account of the struggle between the Buddha and the 苍腻驳补: Accompanied by 痴补箩谤补辫腻峁噄, the Buddha arrives at 础辫补濒腻濒补鈥檚 palace. Furious, the 苍腻驳补-king rises up in the air and rains down a deluge of hail and clods of earth. Having entered the meditation on loving-kindness, the Buddha changes the hailstones and the earthen clods into various perfumes. The 苍腻驳补 hastens to send weapons against him which are immediately changed into lotus flowers. Then 础辫补濒腻濒补 spreads a cloud of smoke which the Buddha counters with another cloud of perfume. On the Buddha鈥檚 order, 痴补箩谤补辫腻峁噄 with his club destroys the mountain crest which crumbles and fills up the 苍腻驳补鈥檚 lake. To prevent the latter from fleeing, the Buddha sends out flames everywhere. 础辫补濒腻濒补 takes refuge close to the Buddha where the earth is quiet and cool. Subdued, he takes refuge in the Three Jewels.

The taming of 础辫补濒腻濒补 is represented on the 骋补苍诲丑腻谤补n bas-reliefs (Foucher, Art Gr茅co-bouddhique, I, fig 270鈥�275) and the Chinese pilgrims Fa hien (p. 858a), Song yun (p. 1020a) and Hiuan tsang (p. 882c) add further details: they note the place where the Buddha dried his 办腻峁Ｄ乱补 wetted by the 苍腻驳补, the rock where he left his foot-print, the spring where he chewed a willow twig which he planted and which immediately became a big tree.

2nd stage.

Conversions of the 峁涐梗i and the yak峁�a in the villages of Tsiu lou (in Tib., Yul g帽is grags su) and 碍补苍迟丑腻, which must certainly be located on the upper Sw膩t.

3rd stage.

Sojourn in the rice-granary city which is none other than Mangalaor, in Sanskrit, 惭补峁単补濒补辫耻谤补, the Mong kie li of Hiuan tsang (p. 883b), capital of the 鲍岣嶀笉颈测腻苍补 kings. There, according to the M奴lasarv膩stiv膩din Vinaya and Hiuan tsang, the Buddha healed and converted the mother of king Uttarasena.

It seems that after this third stage, the Buddha, either walking or flying south-west, went directly to 尝补尘辫腻办补 (Lamghan) a district of Afghanistan located on the middle course of the Kubh膩 river, (K膩bul). Its main cities are 狈补驳补谤补丑腻谤补 (Jel膩l-膩b膩d) and Hadda (cf. J. Barthoux, Les fouilles de Ha岣嶀笉a, I and III, Paris, 1933). Its neighbor to the east is 骋补苍诲丑腻谤补, cradle of Greco-Buddhist art, made famous by the works of Foucher; to the west, 碍补辫颈艣补, capital K膩pi艣墨 (Begram), illustrated by the French archeological works in Afghanistan (cf. J. Hackin, Recherches arch茅ologiques a Begram, 2 vol., Paris, 1939; J. Hackin and J. Carl, Recherches arch茅ologiques au Col de Khair khanah, Paris, 1936). Note that 尝补尘辫腻办补, long a tributary of 碍补辫颈艣补 (cf. Hiuan tsang, Si yu ki, k. 2, p. 878b) is often confused with it in the texts.

4th stage.

City of Revata (Chin., Ki yi to, Tib., Dba峁� ldan) where the Buddha converted the master potter (办耻尘产补办腻谤补) as is told at length in the M奴lasarv膩stiv膩din Vinaya (l.c.). We have seen that the A yu sang tchouan locates the conversion of this 产谤补丑尘补肠腻谤颈苍 teacher at K鈥檌 pin. Pryzluski, Legende d鈥櫞∨洿前觳�, p. 245, thinks that K鈥檌 pin means here the Ka艣mir, but I [Lamotte] have good reason to think that is it rather 碍补辫颈艣补-尝补尘辫腻办补. This is not impossible because if 鈥渋t is certain that, in the translations of Buddhist texts prior to the year 600, Ki pin always corresponds, when we have a parallel Sanskrit text, to Ka艣mir and not to 碍补辫颈艣补-Lampaka, 鈥� theoretically it is not impossible that Ki pin may have originally meant Kapi艣墨,鈥� (P. Pelliot, Tokharien et Koutch茅en, JA, Jan.-Mar., 1934, p. 39 note). The Mpp艣 tells us that here the 峁涐梗i Revata built a 蝉迟奴辫补 on a mountain, containing the hair and finger-nails of the Buddha and that, at the foot of this mountain, there was still at his time the 惫颈丑腻谤补 called Revata.

Fa hien (p. 839a) found a 蝉迟奴辫补 400 paces from the Cave of the Buddha鈥檚 Shadow built over the hair and finger-nails of the Buddha, located a half-yojana from 狈补驳补谤补丑腻谤补, Hiuan tsang (Si yu ki, p. 879a) found this same 蝉迟奴辫补 at the north-west side of the cave; it contained, he said, the Buddha鈥檚 hair and nails. Song yun (p. 1021c) also notes at 狈补驳补谤补丑腻谤补 some famous relics containing the tooth and the hair of the Buddha. This can only be the 蝉迟奴辫补 built by Revata and the relics gathered by him after his conversion.

Therefore Revata鈥檚 蝉迟奴辫补 and 惫颈丑腻谤补 are near 狈补驳补谤补丑腻谤补 and the mountain of K鈥檌 pin in question here is to be found in 碍补辫颈艣补-尝补尘辫腻办补 and not in Ka艣mir

The monastery of Revata (in Chinese Li yue or Li po t鈥檕) was well-known. In the legend of 础艣辞办补 (Divy膩vad膩na, p. 399; Tsa a han, T 99, k. 23, p. 169a鈥揵; A yu wang tchouan, T 2042, k. 2, p. 105a; A yu wang king, t. 2043, k. 3, p. 139c), the great emperor, in a mystical trance, invited the faithful wise men dwelling in the pleasant city of 碍补艣尘墨谤补 or the 惫颈丑腻谤补s of T膩masavana, 惭补丑腻惫补苍补 and Revataka. The pleasant city of 碍补艣尘墨谤补, as the name indicates, is in Ka艣mir; the T膩masvana and the 惭补丑腻惫补苍补 (Sounigr膩m) are in 鲍岣嶀笉颈测腻苍补 (cf. Hiuan tsang, Si yu ki, T 2097, k. 4, p. 889b; k. 3, p. 883a); as for Revataka, we locate it in 碍补辫颈艣补. The latter enjoyed great veneration by the faithful. The S奴tr膩la峁僰膩ra (tr. Huber, p. 429) mentions the case of a poor man and a poor woman from K鈥檌 pin (碍补辫颈艣补) who went so far as to sell themselves in order to make offerings to the monks of the Revata monastery.

We may add that there are many 鈥楻evata鈥檚鈥� in Buddhist hagiography; Malalasekara鈥檚 dictionary of proper names (II, p. 751鈥�755) counts no less than a dozen and the list is not complete. There was, notably in a monastery of Ka艣mir, a Revata or rather a Raivataka, who was the hero of an 补惫补诲腻苍补 told in chap. 103 of the 础惫补诲腻苍补办补濒辫补濒补迟腻, ed. S.C. Das, II, p. 979:

Pur膩 Raivatako n膩ma Ka艣m墨re峁�u 艣ucivrata岣� |
Bhik峁�u岣� 艢ailavih膩re 鈥榖h奴t sarvabh奴taday膩艣ra岣� ||

鈥淎mong the Kasmirians in the Craggy Monastery, there once was a monk with pure vows, named Raivataka, the compassionate support of all beings.鈥�

The Vibh膩峁Ｄ�, T 1545, k. 125, p. 654c鈥�655b, tells his misadventure at length: Once in the kingdom of Kia ch枚 mi lo (碍补艣尘墨谤补), there was a capital called Pi lo tch鈥檃 (Biratha). Not far from this city there was a monastery (蝉补峁僩丑腻谤腻尘补), the Che yai (艢aila惫颈丑腻谤补) where there lived a 产丑颈办峁�u-arhat. One day, he was about to dye his robe when a man approached and asked if he had seen his calf. When the monk replied in the negative, the man examined the inoffensive dye-vat; fate, or rather the law of karma, had it that the man mistook the robe for a cow鈥檚 hide, the dye for its blood and the vat for the head of the cow. The 产丑颈办峁�u was thrown into prison by the king and his pupils were not concerned about him. After many years, they came anyway to reclaim him from the king and to protest his innocence. When he was to be liberated, the 产丑颈办峁�u had changed so much in appearance that nobody recognized him any; they had to shout aloud in the prison: 鈥淲here are you, O 艣谤补尘补峁嘺? By the royal favor you are free.鈥� The 产丑颈办峁�u leapt out of prison and flew up into the air. At this sight, the king felt remorse and apologized to the 产丑颈办峁�u who affirmed that he had never felt any anger towards the king and recommended that his students not hold it against the king. A young 艣rama峁噀ra who had not heard this advice, inwardly cursed the evil city that had imprisoned his master for so many years. An amanu峁�ya, divining his thoughts, caused a rain of earth to fall that completely destroyed the capital of Ka艣mir.

[Chavannes, who was unaware of the above-mentioned sources, knew the story of the 产丑颈办峁�u Revata from two tales incorporated in the Kieou tsa p鈥檌 yu king, T 206, no. 32, k. 1, p. 516a, and Tsa pao tsang king, T 203, no. 19, k. 2, p. 457b. He translated them in his Contes, I, p. 395; III, p. 15鈥�17.]

5th stage.

The city of Green Reeds (Chin. Lou so; Tib. Gsi峁� ma can] where the Buddha converted a yak峁�a and his family.

6th stage.

The city of 鈥楽helter-heap鈥� (Sansk. 碍奴峁璦辫腻濒补) where the Buddha converted the cow-herder (驳辞辫腻濒补) and the 苍腻驳补-king Sou tch枚. This passage from the M奴lasarv膩stiv膩din Vinaya is probably interpolated; it should read 鈥渨here the Buddha converted the 苍腻驳补-king Gop膩la鈥�. Other sources tell us that the Buddha left his shadow in the 苍腻驳补鈥檚 cave; here is their content:

a. The M奴lasarv膩stiv膩din Vinaya places the conversion of the 苍腻驳补-king Gop膩la at K奴峁璱p膩la but does not mention the Cave of the Shadow.

b. Fa hien and Song yun describe the Cave of the Shadow at length which they locate at 狈补驳补谤补丑腻谤补 but say nothing of the conversion of the 苍腻驳补 Gop膩la.

c. Hiuan tsang places at 狈补驳补谤补丑腻谤补 both the conversion of the 苍腻驳补 Gop膩la and the Cave of the Buddha鈥檚 Shadow.

d. The Kouan fo san mei hai king locates at Nagarah膩ta the conversion of a 苍腻驳补 whose name it does not mention and that of five 谤腻办峁�a蝉墨. It describes at length the circumstances that led to the Buddha leaving his shadow in the 苍腻驳补鈥檚 cave.

e. The Mpp艣 places the conversion of the female 谤腻办峁�a蝉墨 and the Cave of the Buddha鈥檚 Shadow in the west of the land of Yue tche.

No doubt the same legend lies hidden beneath the divergences of detail. Some citations from these sources will convince the reader:

Fa hien tchouan, T 2085, p. 859a3鈥�7:

鈥淚f one follows the mountain chain to the south-west, half a yojana south of the city of 狈补驳补谤补丑腻谤补, there is a rock cave where the Buddha left his shadow. When one looks at it at from a distance of more than ten paces, it has the appearance of the true shape of the Buddha with his golden color (蝉耻惫补谤峁嘺惫补谤峁嘺), his major marks (濒补办峁�a峁嘺) and minor marks (补苍耻惫测补帽箩补苍补), his rays (谤补艣尘颈) and his light (辫谤补产丑腻). The closer one gets, it becomes dimmer as if it were an illusion. When the kings of the neighboring regions sent their artists to make a copy of it, none of them succeeded. In this land there is a popular tradition that says that the thousand Buddhas must all leave their shadow there.鈥�

[The difficulties always experienced by artists trying to reproduce the Buddha鈥檚 image are illustrated by a short tale told by the M奴lasarv膩stiv膩din Vinaya, T 1442, k. 45, p. 874a鈥揵; Divy膩vad膩na, p. 547 (tr. Burnouf, Introduction, p. 304; San pao kan ying yao lio you, T 2084, k. 1, p. 827鈥�828: Rudr膩ya峁嘺, king of Roruk, made a gift to 叠颈尘产颈蝉腻谤补, king of Magadh膩, of a marvelous breastplate. The latter, in return, wished to send him a portrait of the Buddha, but the painters entrusted with this work were unable to take their eyes off their divine model and their hands remained inactive. The Buddha then projected his shadow onto a cloth; the painter then traced the outline and added the colors.]

Song yun, Lo yang k鈥檌e lan ki, T 2092, k. 3, p. 1021c鈥�1022a (according to the corrections and translations of E. Chavannes, Voyage de Song yun, BEFEO, III, 1903, p. 428):

鈥淚 arrived in 狈补驳补谤补丑腻谤补 where I saw the cave with the Buddha鈥檚 shadow; there is a door facing west; if one penetrates the mountain to a depth of fifteen paces and one looks from afar, then all the distinctive marks [of the Buddha] appear clearly; if one touches the place with one鈥檚 hand, there is nothing but the face of the rock; if one withdraws gradually, one begins to see the face appear again in a remarkable way; that is a very rare phenomenon in the world. In front of the cave there is a square rock on which is the imprint of one of the Buddha鈥檚 feet. One hundred paces south-west of the cave is the place where the Buddha washed his garments.鈥�

A century later, Hiuan tsang also had the occasion to visit the cave, of which he gives ample detail. Cf. Si yu ki, T 2087, k. 2, p. 879a (tr. Beal, I, p. 93鈥�95; Watters, I, p. 184) and Vie de Hiuan tsang, T 2053, k. 2, p. 229c鈥�230a (tr. Beal, Life of Huien tseng, p. 61鈥�62). He states that the Buddha鈥檚 shadow, seen clearly at earlier times, was no longer visible except on rare occasions and to certain individuals. The Vie tells under what dramatic circumstances he himself was privileged to see the shadow; it is a fine page of religious literature which may be read in Grousset鈥檚 Sur les traces du Buddha, Paris, 1929, p. 93鈥�95.

According to Hiuan tsang, the cave had been inhabited formerly by the 苍腻驳补 Gop膩la, a cow-herder who had been changed into a 苍腻驳补 in revenge. Converted by the Buddha, he had asked him for permission to remain in his cave always. Hiuan tsang confirms certain details already mentioned by his predecessors: like Fa hien, he is aware of the tradition according to which the thousand Buddhas of the good kalpa must leave their shadow in this cave; like Song yun, he saw the place near the cave where the Buddha left the imprint of his feet and washed his clothes. He also notes, close to the cave, the presence of other caves 鈥渨hich the other noble disciples of the Buddha had occupied as their places of meditation.鈥� Now we know from the Kouan fo san mei hai king that the 苍腻驳补 king and his 谤腻办峁�a蝉墨s had built five caves for the great disciples of the Buddha.

The Kouan fo san mei hai king, T 643, k. 2, p. 670b鈥�681b (tr. J. Przyluski, Le Nord-Oest de 濒鈥橧苍诲别, p. 565鈥�568), was translated by Buddhabhadra (died 429), perhaps a native of 狈补驳补谤补丑腻谤补 (Bagchi, I, p. 341, n.3), thus in a good position to tell us the folklore of 尝补尘辫腻办补. This very detailed work is perhaps the direct source of the Mpp艣.

Here is a brief summary of it:

鈥淭he Buddha came to the kingdom of Na kie ho lo (狈补驳补谤补丑腻谤补), on the mountain of the old 峁涐梗i, in the flowering forest of Jambu, at the shore of a poisonous 苍腻驳补鈥檚 pool, north of the source of blue lotuses, in the cave of the 谤补办峁�a蝉, south of the mountain A na sseu (础苍腻艣颈苍). There was, at that time in the cave, five 谤腻办峁�a蝉 who had been changed into female 苍腻驳补s and were the mates of a poisonous 苍腻驳补. They caused famine and epidemics in the land. 笔耻峁�p补产丑奴迟颈, king of 狈补驳补谤补丑腻谤补, invited the Buddha to rid his kingdom of this scourge. Accompanied by 膧苍补苍诲补 and four great disciples, the Buddha went to the mountain of the old 峁涐梗i and, with the help of 痴补箩谤补辫腻峁噄 and 惭补耻诲驳补濒测腻测补苍补, vanquished the 苍腻驳补 and the five 谤腻办峁�a蝉墨s. At their request, he agreed to stay for a time in the rock cave of the 谤腻办峁�a蝉墨s. When he wanted to leave, the 苍腻驳补-king asked him to stay with him forever. 鈥業f you leave me, I will never see the Buddha again,鈥� he lamented. 鈥業 will commit bad deeds again and fall back into my evil ways.鈥� The Buddha consoled him: 鈥業 accept; I will stay in the cave for fifteen hundred years.鈥� Then the Buddha performed a series of miracles; he leaped up and his body entered into the rock. The 苍腻驳补s all saw the Buddha who remained in the rock and whose brightness was seen outside. Without leaving the pool, they constantly saw the sun of the Buddha seated cross-legged inside the rock. When living beings saw him, it was by looking from a distance; from close up he was not visible鈥� The shadow also preached the Dharma.鈥� (tr. J. Przyluski).

Finally, we may note that Foucher has identified the Cave of the Shadow near the village of Tchh膩r Bagh. The Buddha and bodisattvas have also left their shadows in several other places, notably at 碍补耻艣腻尘产墨 and at 骋补测腻 (cf. Kern, Manual, p. 90鈥�91). In this latter city, the shadow is represented on a sculpted post:

鈥淎 rock-hewn cell of the usual type, a stone bed inside shown in very low relief; on the right, two lay people richly clothed, approach with joined palms. Inside the cave, a small standing person had been painted, holding a monk鈥檚 staff.鈥� (Coomarasawamy, La sculpture de Bodhgay膩, p. 37 and pl. XLVII, 2).

7th stage.

The seventh stage brought the Buddha to the city of Nandivardhana. According to the M奴lasarv膩stiv膩din Vinaya, the Buddha converted king 顿别惫补产丑奴迟颈 and his family there, the seven sons of the ca峁囜笉膩li, the protector yak峁�a of the lake, the 苍腻驳补s 础艣惫补办补 and Punarvasu, for whom he left his shadow in a lake close to the city, and finally the two yak峁Ｄ玸 狈补濒颈办腻 and Na岣峯day膩.

S. L茅vi, who has collected a series of references on the city of Nandivardhana (cf. Catalogue g茅ographique des 驰补办峁�a, p. 78), locates it between Jel膩l-膩b膩d and Peshawar. The A yu wang tchouan (T 2042, k. 1, p. 102b), for what it is worth, restricts the area of search, for it places the conversion of the ca峁囜笉膩li in 骋补苍诲丑腻谤补. This event having occurred at Nandivardhana, the city of this name is somewhere between the western border of Gandhara and the city of Peshawar. It is likely that the Buddha, leaving 狈补驳补谤补丑腻谤补, crossed 尝补尘辫腻办补 in an easterly direction and entered Gandhara by the Khyber Pass (or more likely, by flying over the mountains) and arrived at Nandivardhana.