visited his court in A. D. 642; and from him we learn that the king sent an embassy with a present of books to the Chinese Emperor. This present proves that Siladitya was a follower of Buddha, for none but Bauddha works would have been acceptable to the Buddhist Emperor of China. 30. At the time of Hwan Thsang's visit, Buddhism was rapidly declining, many of the monasteries were in ruins, and temples of the heretical Brahmans were rising on all sides. At Benares there were one hundred heretical temples, and ten thousand heretics who worshipped Iswara,† while the Bauddhas had only thirty monasteries, and some three thousand monks and their disciples. Beyond the city, however, at the great temple in the Deer Park, there were about fifteen hundred monks and disciples; but altogether in this once holy place, where Buddha preached the law, there were twice as many heretics as Buddhists. In Kalinga, also, the faithful were few, and the heretics very numerous. But, notwithstanding this spread of heretical opinions, the rulers of the land were still attached to Buddhism. The King of Chichi-to, Jajávati (that is, modern Bundelkhand), was a firm believer in the three precious ones,§ Buddha, Dharma, and Sangha. The great Siláditya of Malwa and Magadha was a Buddhist, and these two coun • Fo-kwe-ki, Appendice. tries were still the most eminent in India for the study of Buddhism.* 31. From the fifth to the seventh century, the decline of Buddhism was gradual and gentle; but the farther progress of decay was then stayed for a time, and the expiring religion, like a dying lamp, still burst forth with occasional brightness, and its sudden flashes of light threw a transient brilliance over the wide-spreading gloom. In the seventh century Buddhism was propagated over the whole of Tibet; the magnificent stupa of Sárnáth, upwards of two hundred feet in height, was erected near Benares; and a colossal copperimage of Buddha was set up, and several chaityas and vihárs built by the great Lalitáditya in Kashmir. But, from the eighth century, the fall of Buddhism was rapid and violent. New dynasties arose who knew not Sákya; and the Tuärs of Delhi, the Rahtors of Kanoj, and the Chándels of Mahoba, succeeded to the vast empire of Siláditya. The rise of all these families has been traced to the eighth century; and both coins and inscriptions remain to attest their Brahmanical belief. But Buddhism continued to linger in Benares, in Malwa, and in Gujrát; and was not finally extinguished until the eleventh or the twelfth century, when the last votaries of Buddha were expelled from the continent of India. Numbers of images, concealed by the departing monks, are found buried near Sárnáth, and heaps of ashes still Fo-kwe-ki, Appendice, p. 392. Raja Tarangini, iv. sl. 188-216. lie scattered amidst the ruins to show that the monasteries were destroyed by fire.* 32. The fall of Buddhism was a natural consequence of closing all roads to salvation, save the difficult path which led from one grade to another of the monastic orders. No layman could hope to be saved; and even the most zealous votary must have felt that the standard of excellence was too lofty to be reached. Absolute faith, perfect virtue, and supreme knowledge, were indispensable; and, without these, no man could attain Buddhahood, and final freedom from transmigration. Continued celibacy, abstinence, and privation, were expected from all who had taken the vows; and a long course of prayer, penance, and devout abstraction, were requisite before the votary could gain the rank of Arhata or Bodhisatwa. But as this was the only path to salvation, people of all ranks flocked to the monasteries-men crossed by fortune or disappointed in ambition, wives neglected by their husbands, and widows by their children, the sated debauchee, and the zealous enthusiast, all took the vows of celibacy, abstinence, and poverty. In the early ages of Buddhism the votaries supported themselves by daily I wrote this passage from my own knowledge, as I made many excavations around Sárnáth in 1835-36. Major Kittoe has since (1851) most fully confirmed my opinion by his more extended excavations in the same neighbourhood. He writes to me: "All has been sacked and burned-priests, temples, idols, all together; for in some places, bones, iron, wood, and stone, are found in huge masses, and this has happened more than once." begging; but the pious generosity of individuals had gradually alienated the finest lands in the country for the support of the monasteries; and the mass of the people looked with envy upon the possessions of an idle multitude of monks. The rich domains of the monasteries attracted the notice of kings, and the desire of possession was soon followed by its accomplishment. The people looked on unmoved, and would not defend what they had long ceased to respect; and the colossal figure of Buddhism, which had once bestridden the whole continent of India, vanished suddenly like a rainbow at sunset. CHAPTER XIII. BUILDING AND DEDICATION OF TOPES 1. THE following description of the building and dedication of a Tope is taken from the Mahawanso; and chiefly from the account of Dutthagámini's erection and consecration of the Máha-thupo, or "Great Tope" in Ceylon. A short notice of this kind is necessary for the better understanding of the minute details of the opening of the Bhilsa Topes, and for the easier comprehension of various scenes pictured in the Sánchi bas-reliefs. 2. When any wealthy or powerful person undertook to build a Tope, he first raised a pillar on the spot inscribed with a record of his intentions; which pillar was afterwards removed when the building of the Tope was begun. The Raja Devánampriya, who began to reign in Ceylon in the year 240 B. C., wished to erect a Tope on a spot consecrated by the teachings of Buddha; but being warned by the holy Mahendra that this great work was reserved for Dutthagámini, he was content to raise a stone pillar,* with an inscription recording his wish. *Mahawanso, p. 97. |