On to Mathura or Muttra. Condition and Customs of Central India; of the Monks, Viharas, and Monasteries.
From this place they travelled south-east, passing by a succession of very many monasteries, with a multitude of monks, who might be counted by myriads. After passing all these places, they came to a country named Ma-t’aou-lo.1 They still followed the course of the P’oo-na2 river, on the banks of which, left and right, there were twenty monasteries, which might contain three thousand monks; and (here) the Law of Buddha was still more flourishing. Everywhere, from the Sandy Desert, in all the countries of India, the kings had been firm believers in that Law. When they make their offerings to a community of monks, they take off their royal caps, and along with their relatives and ministers, supply them with food with their own hands. That done, (the king) has a carpet spread for himself on the ground, and sits down in front of the chairman; — they dare not presume to sit on couches in front of the community. The laws and ways, according to which the kings presented their offerings when Buddha was in the world, have been handed down to the present day.
All south from this is named the Middle Kingdom.3 In it the cold and heat are finely tempered, and there is neither hoarfrost nor snow. The people are numerous and happy; they have not to register their households, or attend to any magistrates and their rules; only those who cultivate the royal land have to pay (a portion of) the grain from it. If they want to go, they go; if they want to stay on, they stay. The king governs without decapitation or (other) corporal punishments. Criminals are simply fined, lightly or heavily, according to the circumstances (of each case). Even in cases of repeated attempts at wicked rebellion, they only have their right hands cut off. The king’s body-guards and attendants all have salaries. Throughout the whole country the people do not kill any living creature, nor drink intoxicating liquor, nor eat onions or garlic. The only exception is that of the Chandalas.4 That is the name for those who are (held to be) wicked men, and live apart from others. When they enter the gate of a city or a market-place, they strike a piece of wood to make themselves known, so that men know and avoid them, and do not come into contact with them. In that country they do not keep pigs and fowls, and do not sell live cattle; in the markets there are no butchers’ shops and no dealers in intoxicating drink. In buying and selling commodities they use cowries.5 Only the Chandalas are fishermen and hunters, and sell flesh meat.
After Buddha attained to pari-nirvana,6 the kings of the various countries and the heads of the Vaisyas7 built viharas for the priests, and endowed them with fields, houses, gardens, and orchards, along with the resident populations and their cattle, the grants being engraved on plates of metal,8 so that afterwards they were handed down from king to king, without any daring to annul them, and they remain even to the present time.
The regular business of the monks is to perform acts of meritorious virtue, and to recite their Sutras and sit wrapt in meditation. When stranger monks arrive (at any monastery), the old residents meet and receive them, carry for them their clothes and alms-bowl, give them water to wash their feet, oil with which to anoint them, and the liquid food permitted out of the regular hours.9 When (the stranger) has enjoyed a very brief rest, they further ask the number of years that he has been a monk, after which he receives a sleeping apartment with its appurtenances, according to his regular order, and everything is done for him which the rules prescribe.10
Where a community of monks resides, they erect topes to Sariputtra,11 to Maha-maudgalyayana,12 and to Ananda,13 and also topes (in honour) of the Abhidharma, the Vinaya, and the Sutras. A month after the (annual season of) rest, the families which are looking out for blessing stimulate one another14 to make offerings to the monks, and send round to them the liquid food which may be taken out of the ordinary hours. All the monks come together in a great assembly, and preach the Law;15 after which offerings are presented at the tope of Sariputtra, with all kinds of flowers and incense. All through the night lamps are kept burning, and skilful musicians are employed to perform.16
When Sariputtra was a great Brahman, he went to Buddha, and begged (to be permitted) to quit his family (and become a monk). The great Mugalan and the great Kasyapa17 also did the same. The bhikshunis18 for the most part make their offerings at the tope of Ananda, because it was he who requested the World-honoured one to allow females to quit their families (and become nuns). The Sramaneras19 mostly make their offerings to Rahula.20 The professors of the Abhidharma make their offerings to it; those of the Vinaya to it. Every year there is one such offering, and each class has its own day for it. Students of the mahayana present offerings to the Prajna-paramita,21 to Manjusri,22 and to Kwan-she-yin.23 When the monks have done receiving their annual tribute (from the harvests),24 the Heads of the Vaisyas and all the Brahmans bring clothes and other such articles as the monks require for use, and distribute among them. The monks, having received them, also proceed to give portions to one another. From the nirvana of Buddha,25 the forms of ceremony, laws, and rules, practised by the sacred communities, have been handed down from one generation to another without interruption.
From the place where (the travellers) crossed the Indus to Southern India, and on to the Southern Sea, a distance of forty or fifty thousand le, all is level plain. There are no large hills with streams (among them); there are simply the waters of the rivers.