In 2016, China’s submission to the Academy awards followed a 7th century monk on his journey of exploration to India. The record of Hiuen-Tsiang’s (b. 602– dec. 664) travel has had an enormous impact on Chinese culture, inspiring one of the country’s age-old novels. The manuscript also contains one of the most detailed descriptions of the old Nalanada monastery in India, an intellectual powerhouse that dominated the world for a thousand years, before being reduced to ruins. In this text from 1911, a prominent sinologist comments.
“Centuries before biography became a business, before the peccadilloes of royal mistresses and forgotten courtesans obtained a “market value’ the writing of the Master’s life by some cherished disciple was both an act of love and piety in the far East. The very footprints of the famous dead became luminous, and their shadows shone in dark caves that once withheld them from the world. Memory looking back viewed them through a golden haze; they were merged at last in ancient sunlight; they were shafts of God rayed in the tangled forests of time. In this spirit, then, the man of compassionate feeling, the Shaman Hwui Li took up his tablets and wrote the life of Hiuen-Tsiang.
The Master had already written his immortal Great Tang Records on the Western Regions (published 646 AD), yet the sixteen years of that wonderful quest in far-off India, of cities seen and shrines visited, of strange peoples and stranger customs, cannot be crowded into one brief record. And so we watch the patient disciple waiting on those intervals of leisure when the task of translation from Sanskrit into Chinese is laid aside, when the long routine of a Buddhist day is ended, waiting for the impressions of a wandering soul in the birthplace of its faith. The Life is supplement to the record. What is obscure or half told in the one is made clear in the other.
Hwui-Li begins in the true Chinese manner with a grand pedigree of his hero, tracing his descent from the Emperor Hwang Ti, the mythical Heavenly Emperor. This zeal for following the remotest ancestors over the borders of history into the regions of fable may be largely ascribed to a very human desire to connect the stream of life with its divine source. We are chiefly concerned to know that he came of a family which had already given notable men to the State, and was launched in the troublous whirl of birth and death but a little distance from the town of Kou-Shih, in the province of Honan, in the year 6oo A.D. Here and there biography leaves us a glimpse of his outward appearance as boy and man. We are told that at his opening life he was rosy as the evening vapours and round as the rising moon. As a boy he was “sweet as the odor of cinnamon or the vanilla tree.” A soberer style does justice to his prime, and again he comes before us, “a tall handsome man with beautiful eyes and a good complexion. He had a serious but benevolent expression and a sedate, rather stately manner.”
The call of the West came early to Hiuen-Tsiang. From a child he had easily outstripped his fellows in the pursuit of knowledge, and with the passing of the years he stepped beyond the narrow limits of Chinese Buddhism and found the deserts of Turkestan between him and the land of his dreams. Imperfect translations from the Sanskrit, the limited intelligence of the Chinese priesthood, the sense of vast truths dimly perceived obscurely set forth, the leaven of his first Confucian training—all contributed to the making of a Buddhist pilgrim.
The period of his departure, 629 A.D., was an eventful one for China. Taizong (b.598- d.649), the most powerful figure of the brilliant Tang dynasty, sat on the throne of his father Kaotsu, the founder of the line. The nomad Tartars, so long the terror of former dynasties, succumbed to his military genius, and Kashgaria was made a province of the Empire. Already the kingdom of Tibet was tottering to its fall, and Corea was to know the devastation of war within her boundaries. Ch’ang-an was now the capital, a city of floating pavilions and secluded gardens, destined to become the center of a literary movement that would leave its mark for all time. But the days were not yet when the terraces of Teng-hiang-ting would see the butterflies alight on the flower-crowned locks of Yang-kuei-fei, or the green vistas re-echo to the voices of poet and emperor joined in praise of her. Only two wandering monks emerge furtively through the outer gates of the city’s triple walls, and one of them looks back for a glimpse of Ch’ang-an, the last for sixteen eventful years of exile.
Others had crossed the frontier before him, notably Fa-hian and Sung Yun in the fourth and the fifth centuries AD, others in due course would come and go, leaving to posterity their impressions of a changing world, but this man stands alone, a prince of pilgrims, a very Bayard of Buddhist enthusiasm, fearless and without reproach.
As we read on through the pages of Hwui-li the fascination of the Master of the Law becomes clear to us, not suddenly, but with the long, arduous miles that mark the way to India and the journey home. Take the Master’s tattered robes, let the winds of Gobi whistle through your sleeve and cut you to the bone, mount his rusty red nag and set your face to the West. In the night you will see ‘ “fire-lights as many as stars” raised by the demons and goblins; travelling at dawn you will behold ‘ “soldiers clad in fur and felt and the appearance of camels and horsemen and the glittering of standards and lances; fresh forms and figures changing into a thousand shapes, sometimes at an immense distance, then close at hand, then vanished into the void.” The time comes when even the old red steed avails not, the Great Ice Mountains loom in front of you, and you crawl like an ant and cling like a fly to the roof of the world. Then on the topmost summit, still far away from the promised land, you realize two things—the littleness of human life, the greatness of one indomitable soul.
But the superman is also very human. With the vast bulk of his encyclopedic knowledge he falls on the pretentious monk Mokshagupta in the Kingdom of Agni, he flattens him and treads a stately if heavy measure on his prostrate body. And withal clear-sighted and intolerant of shams, he is still a child of his age and religion. With childish curiosity he tempts a bone to foretell the future, and with childish delight obtains the answer he most desires. In the town of Hiddha is Buddha’s skull bone, one foot long, two inches round. “If anyone wishes to know the indications of his guilt or his religious merit he mixes some powdered incense into a paste, which he spreads upon a piece of silken stuff, and tlien presses it on the top of the bone according to the resulting indications the good fortune or ill fortune of the man is determined”
Hiuen obtains the impression of a Bodhi and is overjoyed, for, as the guardian Brahman of the bone explains, “it is a sure sign of your having a portion of true wisdom (Bodhi).” At another time he plays a kind of religious quoits by flinging garlands of flowers on the sacred image of Buddha, which, being caught on its hands and arms, show that his desires will be fulfilled. In simple faith he tells Hwui-li how Buddha once cleaned his teeth and flung the fragments of the wood with which he performed the act on the ground ; how they took root forthwith, and how a tree seventy feet high was the consequence. And Hiuen saw that tree, therefore the story must be true.
But it is not with the pardonable superstitions of a human soul of long ago that we need concern ourselves. The immense latent reserve, the calm strength to persist, is the appeal. It comes to us with no note of triumph for the thing accomplished or the obstacle removed, but rather underlies some simple statement of fact and is summed up in these few trite words: “We advanced guided by observing the bones left on the way.” The little incidents of life and death are as nothing to one who looks on all men as ghosts haunted by reality. And so the Master of the Law resigns himself to the prospect of a violent end at the hands of the river pirates of the Ganges, to the miraculous interposition of a timely storm, with the same serenity with which he meets the long procession streaming out of Nalanda in his honor, with its two hundred priests and some thousand lay patrons who surround him to his entry, recounting his praises, and carrying standards, umbrellas, flowers, and perfumes.
“The tradition of the old people is this:
To the south of the convent, in the middle of an Amra garden, is a pool. In this pool is a Naga called Nalanda, and the convent built by the side of the pool is therefore called after his name. Again there is a saying that Tathagata whilst a Bodhisattva was the king of a great country and built his capital in this place. He was deeply affected towards the orphans and destitute, and, ever moved by this principle, gave away all he had for their good. In memory of this goodness they named the place ”doing charitable acts without intermission,” The place was originally the garden of the lord Amra. Five hundred merchants bought it for ten lacs of gold pieces, and presented it to Buddha. Here Buddha preached the law for three months, and most of the merchants obtained the fruit of Arhatship, in consequence.
After the Nirvana of Buddha an old king of this country called Sakraditya, from a principle of loving obedience to Buddha, built this convent. After his decease his son seized the throne, and continued the vast undertaking; he built, towards the south, another temple. Then his son built a temple to the eastward. Next, his son built a temple to the north-east. Afterwards the king, seeing some priests who came from the country of China to receive his religious offerings, was filled with gladness, and he gave up his royal estate and became a recluse. His son succeeded and built another temple to the north. After him a king of Mid-India built by the side of this another temple.
Thus six kings in connected succession added to these structures. 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. 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 be observed.”
There are moments of sheer delight when scenes of physical beauty are fair enough to draw even a Buddhist monk from his philosophic calm, when even Hiuen-Tsiang must have become lyrical in the presence of his recording disciple. Who would not be the guest of the abbot of Nalanda monastery with its six wings, each built by a king, all enclosed in the privacy of solid brick?
“And then we may add how the deep, translucent ponds, bear on their surface the blue lotus, intermingled with the Kie-ni flower, of deep red color, and at intervals the Amra groves spread over all, their shade. All the outside courts, in which are the priests’ chambers, are of four stages. The stages have dragonprojections and colored eaves, the pearl-red pillars, carved and ornamented, the richly adorned balustrades, and the roofs covered with tiles that reflect the light in a thousand shades, these things add to the beauty of the scene.”
Here ten thousand priests sought refuge from the world of passing phenomena and the lure of the senses. Wherever our pilgrim goes he finds traces of a worship far older than Buddhism. He does not tell us so in so many words, yet underneath the many allusions to Bodhitrees and Nagas we may discover the traces of that primitive tree and serpent worship that still exists in remote corners of India, as, for instance, among the Naga tribes of Manipur who worship the python they have killed.
In Hiuen’s time every lake and fountain had its Naga-raja or serpent-king, Buddha himself, as we learn from both the Si-yu-hi and the Life, spent much time converting or subduing these ancient gods. There were Nagas both good and evil. When Buddha first sought enlightenment he sat for seven days in a state of contemplation by the waters of a little woodland lake. Then this good Naga “kept guard over Tathagata ; with his folds seven times round the body of the Buddha, he caused many heads to appear, which overshadowed him as a parasol ; therefore to the east of this lake is the dwelling of the Naga.”….
The Buddha sat for seven days contemplating this tree ; “he did not remove his gaze from it during this period, desiring thereby to indicate his grateful feelings towards the tree by so looking at it with fixed eyes.” Hiuen Tsiang himself and his companions contributed to the universal adoration of the tree, for, as that impeccable Buddhist the Shaman Hwui-li rather baldly states, “they paid worship to the Bodhi-tree.” How did Buddhism come to be connected in any way with tree and serpent worship? The answer is, through its connection with Bralimanism. As Buddhism was Brahmanism reformed, so Brahmanism in its turn was the progressive stage of tree and serpent worship. Siva the destroyer is also Nag Bhushan, “he who wears snakes as his ornaments.”…
But Hiuen-Tsiang was born into a world that beheld the tree of Buddhism slowly dying from the top. He bore witness, if unconsciously, to a time of transition and a noble faith in decay, and the swift, silent growth of jungle mythology around the crumbling temples of Buddha. His record of these sixteen years of travel is a priceless one, for through it we are able to reconstruct the world and ways of Buddhist India of the centuries that have passed. Yet far more priceless still is that record, read between the lines, of a human soul dauntless in disaster, unmoved in the hour of triumph, counting the perils of the bone-strewn plain and the unconquered hills as nothing to the ideal that lay before him, the life-work, the call of the Holy Himalayas and the long toil of his closing years. It is difficult to over-estimate his services to Buddhist literature.
He returned to his own country with no less than 657 volumes of the sacred books, seventy-four of which he translated into Chinese, while 150 relics of the Buddha, borne by twenty horses, formed the spoil reverently gathered from the many lands we call India. And so we leave him to his rest upon Mount Sumeru, where once his venturous soul alighted in the dreams of youth, with the serpents coiled beneath its base, with its seven circling hills of gold and the seven seas between, and the great salt ocean encompassing them all.
May 6th, 1911″
by sinologist Launcelot Alfred Cranmer-Byng (1872-1945).
