#shuijingzhu

[bookofjin]

Commentary on the Water Classic: Yanqi and the Puchang Sea

[The north-eastern Tarim states]

(Yanqi)

The Great He大河 again goes east, and on its right side meet up with the river of Dunhong敦薨. Its river sets out north of Yanqi焉耆 from the mountain of Dunhong敦薨. It is west of the Xiongnu, and east of the Wusun烏孫.

The Classic of Mountains and Seas says: The mountain of Dunhong敦薨, the river of Dunhong敦薨 sets out from there, and flows wests to pour into You Marsh泑澤. It sets out from the north-eastern corner of Kunlun崑崙, in truth it is nothing but the source of the He河.

The two sources have a path in common. The western source flows east and divideds to become two rivers. The left river flows south-west, sets out to the west of Yanqi焉耆, passes to flow past the wilderness of Yanqi焉耆, bends and flows south-east, and pours into the shoreline of Dunhong敦薨. The right river flows south-east, and again divides to become two rivers. Left and right are in the state of Yanqi焉耆. The city resides in the middle of the four rivers, and is an island of the He River河水. It is seated at Yunqu City員渠城. The distance west to Wulei is 400 li. To the south meets up the pair of rivers, and they pour together into the riverbank of Dunhong敦薨.

The eastern source flows south-east and divides to become two rivers. The ravine surges to draw both forth, vast rapids deeply issues out, and together they flow south-east, to pass and set out east of Yanqi焉耆, and lead to west of Weixu State危須國. The state is seated at Weixu City危須城. The distance west to Yanqi焉耆 is 100 li. Again it flows south-east, and pour into the fens of Dunhong敦薨. With the streams' flows adding up, the mountain pools' water then rises, overflows and becomes a sea.

The Historical Records says: In the sea nearby Yanqi焉耆 there is much fish and birds. To the north-east separated by great mountains, it connects with Jushi車師.

The river of Dunhong敦薨 from the Western Sea passes Weili State尉犂國, the state is seated at Weili City尉犂城. The distance west to to where the Chief Protector was seated is 300 li, the distance north to Yanqi焉耆 is 100 li.

Its river again goes west to set out from Sha Mountain's沙山 [“Sand Mountain”] Tieguan Valley鐵關谷 [“Iron Pass Valley”]. Again it goes south-west, and passes continuous cities separately focused on, and breaks up to be used for farmlands. Sang Hongyang says: “Your Subject foolishly considers that from the continuous cities and westwards there can be dispatched guarded farms, and so overawe the western states.” Precisely this place.

(Quli)

Its river again bends and flows south, and passes west of Quli State渠犂國. For that reason when the Historical Records says “To the west is a great river大河,” it is precisely this river. Again it flows south-east, and passes Quli State渠犂國, seated at Quli City渠犂城. The distance north-west to Wulei烏壘 is 330 li. When Emperor Wu of Han communicated with the Western Regions, and guarded Quli渠犂 it was precisely this place. To the south it is connected with Jingjue精絶, and to the the north-east it is connected with Weili尉犂. Again it flows to pour into the He河.

The Classic of Mountains and Seas says: The river of Dunhong敦薨 flows west to pour into the You Marsh泑澤. Perhaps where the chaotic He's flows concentrate from the south-west-

The He River河水 again goes east to pass south of Moshan State墨山國, seated at Moshan City墨山城. The distance west until Weili尉犂 is 240 li. The He River again goes east to pass south of Zhubin City注賓城. Again east it passes south of Loulan City樓蘭城, and pour east. Perhaps where they sent out to be defended by farming soldiers, for that reason the city yielded the state's name, and that is all [?].

(Puchang Sea)

The He River河水 again goes east to pour into the You Marsh泑澤, precisely what the Classic speaks of as the Puchang Sea蒲昌海. The water piles up north-east of Shanshan鄯善, and south-west of Long City龍城 [“Dragon City”].

Long City龍城 is the old ruins of Jianglai姜賴, a great state of the Hu. The Puchang Sea蒲昌海 overflowed, and scoured and overturned their state. The city's foundations still exist and are very great. Issue out from the western gate in the morning, and you arrive at the eastern gate in the evening. From the irrigation ditches on its steep banks the remnant run-off blows in the wind, slightly forming the image of a dragon facing west towards the sea. Because of that it is named Dragon City龍城. The land is 1 000 li broad, everywhere it is salty, and is tough and hard. A traveller who was passing by, his livestock and property all laid down on cloth or felt, dug up beneath them. There was a great piece of salt, square like a huge pillow, and then the next one after another. A kind of fog rises up and clouds float, and it is rare to see stars or the sun. There are few birds and many ghosts and oddities. To the west it connects with Shanshan鄯善, to the east it is continuous with the Three Sands三沙, and it is the northern limit of the Sea. For that reason Puchang蒲昌 also has the designation of Salt Marsh鹽澤.

The Classic of Mountains and Seas says: The mountain of Buzhou不周 to the north looks at the mountain of Zhupi諸毗 and overlooks that mountain of Yuechong岳崇. To the east it looks at You Marsh泑澤 from where the He River河水 goes underground. Its source is rolling and roiling rippling and rushing.

The distance east to Yumen玉門 and Yang Passes陽關 is 1 300 li, its breadth and width is 400 li. Its water is clear and still, winter or summer it does not decrease. Within it whirlpools and rapids change in a flash and become the veins of the hidden and submerged, it is the top of the vortex flow. Among the flying birds who spread their feathers within the sky there are none which do not fall down into the abyssal surf. It is precisely from where the He River河水 goes underground and sets out for Jishi積石.

[bookofjin]

Commentary on the Water Classic: Congling

[The commentary now turns far west to the rivers flowing westward from the Congling (Pamir) Mountains. A lot of this material seems to derive from the Hanshu which is a bit disappointing. You would think there would have been more later and up to date material the commentator could have used.

Jibin is probably Gandhara, if so its capital Xiuxun might be identical to the capital of Gandhara visited by Faxian, presumably Puskalavati.

Dayuezhi, or Da Yuezhi, is the Kushan Empire and Anxi is Persia (the name could derived from the Arsacids, the ruling dynasty of the Parthian Empire). This should make the great river flowing through these lands the Amu Darya, and the sea it flows into the Leizhu Sea, the Arial Sea.

The account of the four stupas derive from Faxian (he visited them in the opposite order, from west to east), and the main places described can be pretty reliably identified as Purusapura, the Gandharan capital Puskalavati, and Taksasila. However the river Niluoqidi which is supposed to flow westward past these places into the Leizhu sea is puzzling. Purusapura and Puskalavati are located on the Kabul River which flows west to east, and Taksasila is east of the Indus. Either accounts of different rivers have been conflated together, or the commentator (or his sources) has been led astray by the Hanshu's statement that west of Congling the rivers flows westward. The Buddha's alms bowl was a famous relic that shows up in the art from the times. (According to Google it is now located at Kabul Museum?)

Lijian and Tiaozhi are too far west to include on the map. Lijian the Hanshuconsiders an alternative name of Daqin, which is usually thought to be the Roman Empire. Tiaozhi could be Susiana or at least was located in that general region.

Finished with the really faraway western lands, the commentator can turn to the merely faraway western lands, the oasis states of the Tarim basin. First is that branch of the He (really the Tarim River) flowing east from Congling, and the places along it. Unfortunately several of the places mentioned are otherwise unrecorded.]

Again south it enters Congling Mountain蔥嶺山. Again from Congling Mountain蔥嶺山 its set out and then flows north-eastward.[1]

(Congling, Xiuxun)

[1]Of the He River's河水 multiple sources there are three, not only two. One sources in the west sets out in the state of Juandu捐毒國, from up in Congling蔥嶺. The distance west to Xiuxun休循 is more than 200 li. Both where formerly of the Sai塞 kind. To the south it attaches to Congling蔥嶺,which are 1 000 li tall.

The Old Affairs of Xihe says: Congling蔥嶺 is 8 000 li west of Dunhuang敦煌, Its mountains are high and great, and upon them grows spring onions. For that reason it is called Congling蔥嶺[Lit. the “Spring Onion Peaks”].

The He's河 source issues underground from their peaks, divides and becomes two rivers. One river goes west to pass south of the state of Xiuxun休循, which is located west of Congling蔥嶺.

Guo Yigong's Broad Treatise says: The state of Xiuxun休循國 resides in Congling蔥嶺. In its mountains are many great onions.

(Jibin)

Again it passes north of the state of Nandou難兜國 which to the north is connected with Xiuxun休循. The distance south-west to the state of Jibin罽賓國 is 340 li. The He River again goes west to pass north of the state of Jibin罽賓國. At the breaking of the Yuezhi月氏, the king of the Sai塞 went south to lord over Jibin罽賓, he was seated at Xunxian City循鮮城. The soil and earth is level and harmonious, there is nothing which it does not have. Its gold, silver, and precious treasure, strange livestock and unusual things, are discussed among the Middle Xia, and it is a great state. Among the mountain passes there are the mountains of Datoutong大頭痛 [Lit. “Great Headache”], and Xiaotoutong小頭痛 [“Small Headache”], and the slopes of Chitu 赤土 [“Red Soil”] and Shenre身熱. The people's livestock are similar however.

(Yuezhi)

He River河水 again goes west to pass south of the state of Yuezhi月氏國, seated at Jianshi City監氏城. Their customs are similar to Anxi安息. The Xiongnu's Modun Shanyu routed the Yuezhi月氏, killed their king, and used his head as a drinking cup. The state thereupon divided. They who went far away beyond Dayuan大宛, and went west to reside in Daxia大夏, became the Dayuezhi大月氏 [“Great Yuezhi”]. Their remnant small multitudes who were unable to leave, together guarded the Southern Mountains南山 among the Qiang, and are titled the Xiaoyuezhi小月氏 [“Small Yuezhi”]. For that reason there are the names of Dayeuzhi and Xiaoyuezhi.

(Anxi)

Again west it passes by south of the state of Anxi安息國. The city overlooks Gui River嬀水, and their territory is several thousand li square, an exceedingly great state. There are traders and merchants that travel by cart and boat sideways through the state. They draw on leather during theyr sideways travels to make books and records. The He River河水 and the Niluoqidi River蜺羅跂禘水 similarly pour into the Leizhu Sea雷翥海.

(Niluoqidi River and the four great stupas)

Mr. Shi's Records of the Western Regions says: The Niluoqidi蜺羅跂禘 sets out from north of Anavatapta Mountian阿耨達山, going west it passes by the state of Yutian于闐.

The Book of Han, Account of the Western Regions, says: West of Yutian于闐, the rivers all flow west, and pour into the Western Sea西海.

Again west it passes by north of four great stupas, the place Shi Faxian speaks of as the state of Jiushuluo糺尸羅國[Takshasila], in Han speech “Cut off Head”. At the time when the Buddha was a bodhisattva, he used his head to bestow it on a person, for that reason they afterwards named the state. East of the state there is the place where he threw down his body to feed the hungry tiger. At both places they erected stupas.

Again west it passes north of the state of Qiantuowei揵陀衛國[Gandhara], this is the town where King Ashoka's son Fayi [Dharma-vivardhana] governed from. At the time when the Buddha was a bodhisattva, he likewise in this state used his eyes to bestow on a person. At that place they likewise erected a great stupa.

Also there is the state of Fulousha弗樓沙國[Purushapura], where the Heavenly Deity, Sakra, changed to be a little boy who herded cows, and gathered earth to make stupa for the Budda. A king of the Law following that then completed a great stupa. They are spoken of as the four great stupas.

(The Buddha's alms bowl)

Faxian's Account says: The state has the Buddha's alms bowl. The King of the Yuezhi月氏 greatly fostered a multitude of troops, and came to invade this state. He wished to take hold of the alms-bowl and leave, and put the alms-bowl on top of his elephant. The elephant was unable to advance. He once more built a four-wheeled chariot to transport the alms-bowl, with eight elephants pulling together, again they were not able to advance. The king knew his affinity with the alms-bowl had not yet arrived, and hence there erected a stupa keep the alms-bowl, and supply and provide for it.

The alms-bowl rooms two dou and is of mixed colour, but mostly black. The division into four junctures is clear. Its thickness could be two fen, and it has considerable shine and lustre. A poor person uses a few flowers to throw into it and readily fills it. A rich person uses many flowers to supply and provide, properly again hundreds, thousands, ten thousands of hu, in the end it also will not fill.

Fotutiao says: The Buddha's alms bowl is of blue-green jade, and allows three dou, that state treasures it. At the time when it is supplied and provided for, [if one] wishes for a whole day for fragrant flowers not to fill it, then it is like he said. [If one] wishes to fill it with a single handful, then it likewise readily will be like he said.

Also relying on the explanation by the person of the Way, Zhu Fawei, the Buddha's alms bowl is in the state of Dayuezhi大月支. They have erected a Buddhist temple, 30 zhang tall, and seven storeys, the alms bowl is located on the second storey. Gold-wrapped chains suspend the alms bowl, and the alms bowl is in blue-green stone. Some state they suspend the alms bowl in an empty hollow.

Subhuti set up the alms bowl on a golden desk. The footprint of one of the Buddha's feet and the alms bowl both are in the same place. The king of the state and the subject people altogether wield sacred fragrance, the seven treasures, and jade discs to supply and provide for it. The stupa's vesitges are the relics of the Buddha's tooth, kasaya and head protuberance altogether are in the state of Fulousha弗樓沙國.

Mr. Shi's Records of the Western Regions says: North of Qiantuoyue Royal City揵陀越王城 is Butuluoye City鉢吐羅越城, Fujiasha Royal City佛袈裟王城. East of it there is a shrine. Multiple times tracing back streams and rivers [?], ten li north-west there is the Hebuluolong Deep Pool河步羅龍淵, the place where the Buddha came and by the deep pool washed his clothes. The washing stone still exists. Its river arrives in Anxi安息 and pour into the Leizhu Sea雷翥海.

(Further on Anxi and other far western lands)

He also says: West of Qiantuoyue犍陀越, within the Western Sea there is the state of Anxi安息國.

Zhu Zhi's Records of Funan says: The distance from the state of Anxi安息國 to the state of Sihetiao私訶條國 is 20 000 li. The lands of the state overlooks the shores of the sea, it is precisely the Book of Han's Tianzhu's天竺 state of Anxi安息國. Their households is near to 1 000 000, an exceedingly great state.

The Book of Han's Account of the Western Regions also states: Lijian 棃靬 and Tiaozhi條支 overlooks the Western Sea. [According to] the old and elderly's transmitted knowledge, Tiaozhi條支 has the Ruo River弱水 [“Weak River], [where] the Queen Mother of the West also never has been seen. From Tiaozhi條支, sailing the river and travelling west, possibly for more than a hundred days, [you come] near the place where the sun enters.

According to some, where is the He River's河水 passage to the Western Sea.

For that reason the Treatise on the Lands of Liang's Unusual Things says: The rivers of Congling蔥嶺 divide to flow east or west, to the west they enter the Great Sea, to the east they become the sources of the He河, it is what the Records of Yu speaks of as Kunlun崑崙. Zhang Qian was sent to Dayuan大宛, but was stranded at the sources of the He河. He spoke of the pinnacle being there, but he did not get to Kunlun崑崙.

(The He's source in the Congling Mountains, and the states it flows past)

The He River河水 from Kunlun蔥嶺 divides its sources, and goes east to pass the state of Jiasheluo迦舍羅國.

Mr. Shi's Records of the Western Regions says: there is a state named Qiesheluoshi伽舍羅逝. This state is confined and small, but by controlling the strategic roads of ten thousand states nothing is impossible.

South of the city there is a river, it flows north-east to set out from the mountains west of Luoshi羅逝, the mountains are precisely Congling蔥嶺. It passes Qisha Valley岐沙谷, setting out from the valley it divides to become two rivers. One river flows east, and passes north of the state of Wulei無雷國 which is seated at Lu City盧城. Their customs are similar to Xiye西夜 and Zihe子合. Again it flows east to pass north of the state of Yinai依耐國. The distance to Wulei無雷 is 540 li, their customs are similar to Zihe子合.

The He River河水 again goes east to pass north of the state of Puli蒲犂國, which is seated in Puli Valley蒲犂谷. The distance north to Shule疏勒 is 550 li, their customs are similar to Zihe子合. The He River河水 again goes east to pass north of the state of Pishan皮山國, which is seated at Pishan City皮山城. The distance north-west to Suoju莎車 is 380 li.

[bookofjin]

Commentary on the Warer Classic: Kunlun

[We return again to Kunlun and its many marvels. Attempts by some authors to equate Kunlun with Anavatapta from Buddhist tradition are difficult to reconcile with Daoist supernatural geographies, which I suppose is not too surprising.

Dongfang Shuo was a historical person who lived in the times of Emperor Wu of Han. The Records of Ten Islands and Classic of Gods and Wonders, though attributed to him, are quite likely to be much later works though.

Mr. Shi's discussion: Fotutiao arranges Classic of Mountains and Seas to say: South of the Western Sea, adjacent to the Flowing Sands, behind of the Red River赤水 and before of the Black River黑水 there is a great mountain, named Kunlun崑崙.

He also says: Six hundred li west of Zhong Mountain鍾山 is Kunlun Mountain崑崙山 from where sets out five rivers, carrying on hence the Account of Fotutiao.

Also recently pushed forward and obtained Kang Tai's Account of Funan. The Account's Kunlun Mountain崑崙山 exactly combine with Tiao's. According to the Account, from Jiao province交州 you arrive at the near-most of Tianzhu天竺. Tai's Account likewise knows that Anavatapta Mountian阿耨達山 is Kunlun Mountain崑崙山.

Shi states: Depending perhaps on Tiao's Account, openly making explanations, and then circulating them as the Map of the Western Region, to then tell of [Zhu?] Faitai. Faitai uses the common to see the unusual. He speaks of various famous people from Han and onward [?], he does not respond to the He河 being several thousand li south of Dunhuang敦煌, and does not know where Kunlun崑崙 is.

Shi states: Then the book says: Relying on Transmittals on the Majestic Son of Heaven, King Mu at the sides of Kunlun崑崙 and upon the Jade Pool瑤池 toasted the Queen Mother of the West, and states the distance to Zongzhou宗周, the Chan瀍 and Jian 澗, eleven thousand, one hundred li, how might it not be like Tiao tells? When Sir now sees Tai's Account, it is not making previous people unknowledgeable. But from now and afterwards then knowing that Kunlun Mountain崑崙山 is without a Hot Hill熱丘, how then to state it is outside of the foreign states?

I have examined Mr. Shi's words, but not yet made satisfactory proof. The Majestic Son of Heaven, Bamboo Book, and the Classic of Mountains and Seas all were buried and concealed years long past, the bamboo slips and leather are scarce and broken off, the books and records in scattered order. It is difficult to sew and patch them together. Later people made use of combining, but often deviated from the distant ideas. Reaching the desire to inquire into the earth's veins and streams, they do not fit together with the Classic. Inspecting the journeys and measuring the paths, assuredly they have no meetings with themselves. Mr. Shi did not restore to the root the vast causes of their multitude returns, [but] displayed his unsparing interest [?], to separate their faults, and not what is settled.

Now according to the Classic of Mountains and Seas which says: The Kunlun Barrens崑崙墟 are in the north-west, they are the Deity's lower capital. The barrens of Kunlun崙崑 are eight hundred lisquare, and ten thousand ren tall. Upon them are wooden standing grain. On the sides there are nine wells with jade as the enclosure. On the sides there are nine gates, the gates have enlightened beasts defending them. It is the place where are the hundred gods.

Guo Pu says: Separate from them there is Lesser Kunlun小崑崙.

Also according to the Book of Huainan, upon Kunlun崑崙 there are wooden standing grain, gem trees, jade trees, and jadestone璇 trees. The unding trees are west of them. The sand crab apple trees and and malachite are east of them. The scarlet trees are south of them. The blue-green trees and chalcedony trees are north of them. There are four hundred and forty gates, between the gates are four hamlets, and between the hamlets are nine chun. A chun is a zhang and five chi. On the sides are nine wells, with jade horizontal supports on their north-western crooks. The northern gates open to admit the winds that do not circle [?].

The slanting palace, revolving chamber, suspended gardens, cool winds, and fenced paulownia are within of Kunlun's崑崙 opening and closing gate. This is its wide-apart park. The pool of the wide-apart park is irrigated with the Yellow River黃水. The Yellow River黃水 circles three times and returns to its source, it is spoken of as the Cinnabar River丹水. [Those who] drink from it do not die.

The He River河水 sets out from its north-eastern corner. The Red River赤水 sets out from its south-eastern corner. The Immense River洋水 sets out from its north-western corner. Altogether these four rivers are the divine springs of the Deity, which harmonizes the hundred herbs, and which moisten the ten thousand things.

The hills of Kunlun崑崙, some are multiple times above them, they are spoken of as the Mountains of Cool Winds涼風. Those who climb them do not die. Some are multiple times above them, they are spoken of as the Mountains of the Dark Garden玄圃. Those who climb them then become unearthly, and are able to make wind and rain. Some are multiple times above them, these then uphold High Heaven. Those who climb them then become divine. These are spoken of as the dwellings of the Grand Deity. Yu then used the comforting earth to fill in the vast flood, and used it as the name for a mountain, digging out the Kunlun Barrens崑崙虛 to use as its lower ground.

Gao You says: Some of the land was made into a pool. Hence conforming with Fotutiao's explanation. Anavatapta's阿耨達 six rivers are the boundaries of Congling 蔥嶺 and Yutian's于闐 two rivers. He and the classics, histories and various books fully are inconsistent and different.

Also according to the Records of Ten Continents, Kunlun Mountain崑崙山 is the xu戌 land of the Western Sea and the hai亥 land of the Northern Sea. The distance between the banks is a hundred and thirty thousand li. There is the Weak River弱水 that encircles and goes around the mountain. To the south-east it joins the Piled-up Rocks Garden積石圃. To the north-west it joins with the House of the Northern Door北戶之室. To the north-east it overlooks the Well of Great Width大闊之井. To the south-west it is near the Valley of Accepted Abyss承淵之谷.

These four corners are great mountains, in truth the supporting buttresses of Kunlun崑崙. The Piled-up Rocks Garden積石圃 is the southern head. Formerly the Queen Mother of the West informed King Mu of Zhou, stating: The distance to Xianyang咸陽 is four hundred and sixty li, the mountain's hight above the level ground is thirty-six thousand li. Upon it there are three corners. Their faces are square, ten thousand li wide, and shaped like a resting pot, narrow below and wide above.

For that reason they say Kunlun Mountain崑崙山 has three corners. One of the corners is straight north, shielding the glow of the Morning Star [Mercury], its name is Wind-on-the-Fells Summit閬風巔. One the corners is straight west, its name is Dark Garden Terrace玄圃臺. One of its cornes is straight east, its name is Kunlun Palace崑崙宮. In that place there are piles of gold, it is the Heaven-Walled City天墉城. Its faces are a thousand li square. Upon the city are installed five gold terraces and twelve jade towers. Its Northern Door Mountain戶出山 and Accepted Abyss Mountain 承淵山 also have walled cities, with gold terraces and jade towers similar to the first one.

The watchtower of abyssal quintessence, the hall of brilliant blue-green stone, the chamber of carnelian splendour, the violet, bright blue, and cinnabar houses, the bright torches with sunshine, the vermilion-coloured clouds and nine lights, the place where the Queen Mother of the West governs, the place where the realized officials that are transcended and supernatural revere, the highest exchange with the whirling armillary, the primordial vapour flowing and spreading, the jade transverse's regular management, where to follow the Nine Heavens and attune yin and yang, the throng of things and crowd of living beings, where the rare, strange, and special sets out, all are here. The Heavenly people, manifold and multiple, cannot be drawn up and recorded. North of there, outside the seas, also there is Zhong Mountain鍾山. Upon it there are gold terraces and jade watchtowers, and it also enclosed by the primordial vapour, the place where the Heavenly Deity resides and governs.

Examining the words of Dongfang Shuo, and the Classic's text of fifty thousand li, they argue against Fotutiao and Kang Tai's Accounts. Within the Six Cardinal points, and what is concealed by rivers and marshes, what is large is not vast, what is small is not tiny, what exists is not become present, what is hidden is not absent. Among them [cases of] the same name but different regions, with claims and stories making chaos of each other, are also not few. Reaching the Eastern Sea's東海 Fangzhang方丈 [“Square Staff”?], it likewise has what is claimed about Kunlun崑崙. The Western Continent's西洲 Copper Pillar銅柱 also has the government of the Nine Offices.

Dongfang Shuo's Records of Ten Islands says: Fangzhang方丈 is at the exact centre of the Eastern Sea. From the eastern to western or southern to northern banks, the distance from each other is exactly the same. The sides of the Fangzhang are each five thousand li, upon it solely is the gathering place for the crowd of dragons. It has palaces of gold, jade, and glazed glass, which are the places governed by the Three Heavenly Ministers' instructions. Those among the crowd of transcendents who do not intend to climb to Heaven all come and go.

Zhang Hua's preface to Dongfang Shuo's Classic of Gods and Wonders says: Kunlun崑崙 has the Copper Pillar銅柱, its height enters into the Heavens, and it is spoken of as the Heavenly Pillar天柱. Its circumference is three thousand li, and it circles round [?] like a trimmer knife. Below there are rotating houses, the seat of the transcendents' Nine Offices. Above there is a great bird, named Xiyou [lit. “Rare Possession”]. Turning south, it extends its left wing to covered the Honoured King of the East, and its right wing the Queen Mother of the West. On its back there is a small spot without feathers, ten or nine thousand li, where the Queen Mother of the West yearly climbs on top of the wings, to go to the Honoured King of the East.

For that reason its pillar inscription says: “Its height enters into the Heavens, circling round like a trimmer knife, skin and body the finest quality. Its bird inscription says: “There is the Xiyou, green-red, glittering and glimmering, it does not cry and does not east. To the east it covers the Honoured King of the East, to the west it covers the Queen Mother of the West. The Queen Mother wished to go east, and climbed it to pass through herself. Yin and yang are necessary for each other, and indeed meet in beneficial labour.”

The Map of the Hidden Jia to Open Mountains says: For what the Five Dragons were teaching and traces from the Heavenly Augusts, look in Outside Nowhere's無外, Pillar Province柱州, on top Kunlun Mountian崑崙山.

Mr. Rong's Commentary states: The Five Dragons governed in the Five Regions, and were the gods of the Five Agents. The Five Dragons submitted to the Heaven August brothers, who where twelve people. They divided the Five Regions to become Twelve Sections, regulated the traces of the Five Dragons, and acted with nothingness to become transformed by it. Where Under Heaven the transcended sages govern is in Pillar Province柱州, on top Kunlun Mountian崑崙山. The mountain of Outside Nowhere's無外 is twelve thousand li south-east of Kunlun崑崙. The Five Dragons and Heavenly August all set out from within there, and become the twelve seasonal gods.

The Classic of Mountains and Seas says: The Hills of Kunlun崑崙 are truly indeed the Deity's lower capital. Their god Luwu is Minister of the Nine Sections of Heaven and the enclosed seasons of the Deity.

However within the Six Cardinal points, what they contain is far-distant. With the shrouded that causes to bring forth the marvellous, it is difficult to get to the root of the actual situation. With the ten thousand phenomena and distant pinnacles, thoughts cut across the fundamental search. [If] oneself does not climb a pair of dragons on the Cloud Carriage-Track, and gallops eight steeds on Tortoise Road, together with Xuanyuan question the Hundred Spirits, and side-by-side with Yu the Great assembles the gathered calculations, then the explanations of Ruists or Moists, who can tell them apart!

[bookofjin]

Commentary on the Water Classic: India

[After a few passages on Fengyi, also known as the Elder of the He, we move back to Kunlun which is equated with Anavatapta from Indian traditions. We then change to more tangible geography as we cross the Congling mountains (usually called the Pamirs in English) and down into the lands of Tianzhu.

One of the sources used in this part of the commentary is the Buddhist monk Faxian of Chang'an who travelled India from 399 to 412. After his return, he wrote down his recollections of his journey in his Records of Buddhist States, also referred to as the Account of Faxian. This book is still extant and has been translated to English by James Legge. In many ways Faxian's account is the original Journey to the West.

Given the nature of the source material that would have been available, it is perhaps no surprise that this part of the commentary is heavily focused on the life of the Buddha, a topic I have to admit to knowing very little about.

The He River河水sets out from the north-eastern corner [of Kunlun], bending to follow its south-eastern flow to enter into the Bo Sea渤海[6].

[6]The Classic of Mountains and Seas says: To the south is precisely the vortex of the longitudinal pinnacle, also called the vortex of the central pinnacle. It is three hundred ren deep, none but Fengyi has his capital there.

The Wrapped Map of the Earth says: Fengyi regularly drove a cloud chariot harnessing two dragons. The He River河水 also sets out from the mountain of Yangyu Hill Gate陽紆陵門 [?], and then pour into the mountain of Fengyi.

The Account of the Majestic Son of Heaven says: The Son of Heaven [I.e King Mu of Zhou] travelled west, and arrived at the mountain of Yangyu陽紆, where was the capital residence of the Elder of the He, Fengyi. This was none but the Hezong clan. The Son of Heaven then submerged a jade tablet and jade disc as formal gifts to him. The Elder of the He then disclosed to the Son of Heaven a map showing the standards, and hence observe the Son of Heavens treasures and receptacles. Jade fruit, jadestone pearls, torch silver, gold grease, etc., all were displayed by the Map of the He. The Elder of the He used is as a formal gift. King Mu saw the map, and soon after then led the way on the westward inspection tour.

Verily there lived Fuxi. He received the the Dragon-Horse Mapat the He, with the eight trigrams. For that reason the Instructions' Historical Sequence says: The Map of the He is the starting point of emperors and kings. The map displays the Jiang江 and the He河, mountains and streams, and the provinces and regions' divisions of the countryside. Later Yao had an altar at the He河, received the Dragon Map, and made the Records of Grasping the He. Coming to Shun of Yu, Xia, and Shang, they all likewise received it.

Li You's Meng Ford Engraving: Immense and unending the He River, going to court in the sea, straight from the Central Province, what the Dragon Map is.

The Master of Huainan says: Formerly when Yu ordered the vast rivers, and arranged supplications [at] Yangyu陽紆, perhaps at this place. Gao You considered it to be Yangyu陽紆 which is the Marsh of Qin秦藪, incorrect.

Mr. Shi's Records of the Western Regions says: Anavatapta阿耨達 is a grand mountain. On its top there is a great vortex water. The palace halls and many-storied watchtowers are particularly great there. The mountain is precisely Kunlun Mountain崑崙山.

The Account of the Majestic Son of Heaven says: The Son of Heaven ascended to Kunlun崑崙, observed the palaces of the Yellow Emperor, and the raised mound which was the grave of Fenglong. Fenglong was the Duke of Lei雷公. The Yellow Emperor's palace is precisely the palace of Anavatapta阿耨達. From its mountain sets out six great rivers. West of the mountain is a great river named the Xintou He新頭河.

Guo Yigong's Broad Treatise says: The Gan River甘水 [lit. “Sweet Water”] is east of the Western Regions. It is named the Xintao River新陶水. The mountain is west of the state of Tianzhu天竺. The water is sweet [gan], for that reason it is called the Sweet Water. There is rock salt, white like water's essence. When greatly battered, it breaks, and then they use it.

Kang Tai says: From Anxi安息, Yuezhi月氏, and Tianzhu天竺 until Qienadiaoyu伽那調御, all admire this salt.

Shi Faxian says: Going beyond Congling蔥嶺, [you] have already entered the region of North Tianzhu北天竺. From here follow the peaks to travel south-west for fifteen days. Its road is difficult and obstructed. The cliffs are imposing and the defiles steep. Their mountains are only rock, with walls standing up a thousand ren. When approaching them, [your] eyes are blurred. [If you] wish to advance, then [you] throw [your] foot into nothingness. Below there is a river, named the Xintou He新頭河. In the past people chiselled the rock to pass through a path and provided leaning ladders. Altogether [you] crossed over seven hundred ladders. Having crossed, [you] step on suspended cables to pass by the He河. The He has two cliff-sides, the distance between them is in all eighty paces. Cut off by nine interpreters, Han's Zhang Qian and Gan Ying both did not arrive.

I have investigated the various histories and accounts. It is precisely what is spoken of as the region of Jibin罽賓. There is a slope of boulders and rocks. The road narrows to the remainder of a chi. Travellers by horse or on foot grasp each other, and cable bridges pull on each other, for a distance of 20 li. Just then [you] come to the Xuandu懸度 [lit. “Hanging Crossing”]. The obstructions and defiles are perilous and harmful, it is not possible to completely tell about them.

Guo Yigong says: West of Wucha烏秅, there is the state of Xuandu懸度. The mountain creeks are not passable, [you] pull ropes and then cross. For that reason the state obtained its name. Its people are mountain dwellers. They farm in between the rock walls, and pile up rocks as homes. The people join their hands and drink, what is spoken of as “monkey-drinking”. They have white grass and short-step horses. They have donkeys but not cattle. Thus they are Xuandu懸度.

Shi Faxian again tells: Crossing the He河, you readily come to the state of Wuchang烏長. The state of Wuchang烏長國 is precisely North Tianzhu北天竺. At the Buddha's coming to the state, the Buddha left behind a footstep here. His step being long or short is in a person's innermost thoughts. Arriving at the present it is still like this. And the rock where he dried his clothes still exists.

The Xintou He新頭河 again flows south-west, bends and then flows south-east. Passing by the central Tianzhu天竺 states, the two banks are level earth. There is a state named Pitu毗荼[Bidha] where the principles of the Buddha rose up and flourished. Again it passes by the Punaban He蒲那般河. On the He's河left and right sides, there are twenty sangharamas. This river passes by Motouluo state摩頭羅國 [Muttra], and then goes down to combine with the Xintou He新頭河. From the He河 and westwards are the various states of Tianzhu天竺. From these and southward, these are the Central States中國, the population are many and abundant.

As for the Central States中國, their clothes and food are similar to the Central States中國. For that reason, named them as the Central States中國. From the nirvana and onwards, the acts by the sagely and multitudes, the principles and standards of awesome observance, have succeed each other and not been broken off. From the Xintou He新頭河 arrives in the Southern Tianzhu南天竺 state[s] till it reaches the Southern Sea, is 40 000 li.

Mr. Shi's Records of the Western Regions says: The Xintou He新頭河 passes the various states of Jibin罽賓, Jianyue犍越, and Mohela摩訶剌, and then enters into the Southern Sea南海. South-east of Anavatapta Mountian阿耨達山 there is a river named Yaonu遙奴. A little east of south-west of the mountain there is a river named Sahan薩罕. A little east there is a river named Hengqie恒伽. These there rivers set out together from a single mountain and together enter the Heng River恒水.

Kang Tai's Account of Funan says: The source of the Heng River恒水 therefore is north-west of the pinnacle, and sets out from within the Kunlun Mountians崑崙山. It has five great sources. The various rivers with their divided flows all are caused by these five great sources. The Zhihuli Great Jiang枝扈黎大江 sets out north-west of the mountains, and flows south-east to enter the Great Sea大海.

The Zhihuli枝扈黎 is precisely the Heng River恒水. For that reason Mr. Shi's Treatise of the Western Regions has the entry of Hengqu恒曲 [“Bend of the Heng”?]. North of the Heng恒 there are four states, the most western one's head is within Hengqu恒曲.

There is the state of Juyinahe拘夷那褐國. Faxian's Account says: The Heng River恒水 flows south-east, and passed south of the state of Juyinahe拘夷那褐國 [Kusinagara]. North of the city is a space between two threes where is the Xilianchan He希連禪河 [Niranjana]. At the edge of the He河 the Generationally Venerated One at this place, with his head north, achieved parinirvana. And the place where they divided his relics.

Zhi Sengzai's Affairs of the Outer States says: After the Buddha's nirvana, the heavenly people [or “people of Tianzhu”? 天人] used a new white cord to wrap the Buddha, used fragrant flowers to provide and furnish for a full seven days, and put him in a golden coffin. They issued out and set out for the king's palace, crossing a small river. The river's name was Xilanna醯蘭那, and the distance to the king's palace could have been three li. North of the palace, they used sandalwood as firewood. The heavenly people each used fire to burn the firewood. The firewood was completely not burnable. Dajiaye [Mahakasyapa] returned back from Liusha流沙 [lit “Moving Sands”]. He had not fully shouted in grief when his feelings moved Heaven and Earth. Following that, the others' firewood did not burn, but self-ignited. The king collected the relics, using gold to make a ladle [?]. Measuring he got eight hu, four dou. The kings of the various states and the divine king of the heavenly dragon each got a little more or less [?]. They purified themselves and returned to their home states to construct shrines to the Buddha. King Ashoka erected a stupa at the place of the Buddha's nirvana, a pair of trees and pagoda. Presently nothing remains. These trees are named sala [teak] trees, and their tree flowers are named salakha. These flowers are coloured white like frost and snow, their fragrance having no equal.

Zhu Zhi's Records of Funan says: From the state of Linyang 林楊國, the distance to the state of Jinchen金陳國 by foot route is 2 000 li. Travel is by chariot and horse, there is no water route. All the state affairs are Buddhist. There was a man of the Way who instructed when he went beyond to be cremated. They burnt him on several thousand bundles of firewood, assuredly he was seated within the fire. Then they changed to display him within a stone chamber. Following from that for more than sixty years, the corpse was like before and did not decay. Zhu Zhi saw it with his own eyes. In all cases gold is tough and ever remaining, and truly its light is forever-lasting. When the relic stupa is seen, lasting as Heaven and not decaying, it is said [his?] knowledge of the insubstantial was devoid of ends, one whose great awakening is difficult to measure. Its river flows chaotically to pour into the Heng恒.

The Heng River恒水 again goes east to pass north of Pisheli City毗舍利城. Mr. Shi's Records of the Western Regions says: Pisheli 毗舍利[Vaisali] is the state of Weixieli維邪離國.

Zhi Sengzai's Affairs of the Outer States says: From the state of Weixieli維邪離國, the distance to the Wangshe City王舍城 [lit. “King's House City. Rajagriha] is fifty yojana, the city's circumference is three yojana. Weijie's House維詰家[?] is south of the greater city's inner palace. The distance to the palace is seven li. The structure and roof is ruined completely, you only see the place where it was.

Shi Faxian states: North of the city there is a great forest with a double gallery, the Buddha stayed at that place. It was originally the home of the woman Amrapali, she gave it to the Buddha and erected a pagoda.

Three li north-west of the city is a pagoda named “Lay down Bows and Arms”放弓仗. Upon where the Heng River恒水 flows there was a state. The state's king's lesser lady gave birth to a flesh fetus. The greater lady was envious of her, sand told her “what you have born is an omen of misfortune.” They immediately put it into a wooden box, and throw it into the Heng River. Downstream [another] state's king was roaming and looking around. He saw that by the river there was a wooden box, opened and looked into it. He saw a thousand little boys upright and correct, and unusually handsome. The king took and reared them, and thereupon they became tall and great, and very brave and strong. Wherever they went on campaigns and invasions, there were none who not either were destroyed or submitted.

Next they wished to invade their father-king's home state. The king was greatly anxious and troubled. The lesser lady asked: “Why are you anxious and troubled?” The king said: “That state's king has a thousand sons who are brave and strong without compare. They wish to come and invade my state, this is why [I am] anxious.” The lesser lady told him: “Do not worry. Only to the west of the city build a tall tower. At the time when the thieves come, set me up on top of the tower. Then I will be able to hold them off.”

The king did like she had told. When the thieves came, the lesser lady spoke from on top of the tower to the thieves, stating: “You are my sons, why have you turned around and made rebellion?” The thieves said: “Who are you, who say you are our mother?” The lesser lady said: “You all, if you do not trust [me], fully open your mouths and raise your heads toward [me].” The lesser lady immediately used her two hands to rub her breasts. Her breasts made five hundred paths [each], and all fell within the thousand sons' mouths. The thieves understood this was their mother, and immediately laid down their bows and arms. Father and mother were made to think carefully, and both became pratyeka-buddhas. Now their pagodas still exists.

Later when the Generationally Venerated One perefected the Way, he announced to the various disciples: “This is the place where I in former times laid down bow and arms”. Later, when people had understood it, they at this place raised a pagoda, and for that reason named it so. The thousand little boys precisely the bhadrakalpa's thousand Bhuddas.

Mr. Shi's Records of the Western Regions says: Within Hengqu恒曲 next east is Sengjiashannaijie City 僧迦扇柰揭城, where the Buddha went down the three roads to the state of Precious Stairs寶階國[?].

Faxian's Account says: The Heng River恒水 flows south-east, and passes south of the state of Sengjiashi state僧迦施國[Sankasya]. The Buddha from Trayastrimsa went east down the three roads of precious stairs, and made his mother discuss the dharma at the place. [Afterwards], when the precious stairs had disappeared, King Ashoka at the place of the precious stairs made a pagoda. Afterwards he made a stone pillar. On top of the pillar he made an image of a lion. There was an outer Way with few truths. The lion made a roar. The terror brought their hearts to sincerity.

The Heng River恒水 again goes east to pass Jibinraoyi City罽賓饒夷城[Kanyakubja]. The city to the south is connected to the Heng River恒水. Six or seven li north-west of the city, on the Heng River's恒水 northern bank, the Buddha made the various disciples discuss the dharma at the place.

The Heng River again goes south-east to pass north of the state of Shazhi沙祗國. Setting out from Shazhi City's沙祗城 southern gate, east of the road, [is where] the Buddha chew on a willow branch and stuck it into the ground. It grew to a height of seven chi, and did not increase or diminish. Now it still exists.

The Heng River恒水 again goes south-east, and passes north of Jiaweiluowei City迦維羅衛城[Kapilavastu] where was formerly the palace of the Pure King. Fifty li east of the city there was royal garden, in the garden there was pool water. The lady entered the pool to wash and bath. Coming out on the northern bank, she went twenty paces. She turned east and raised her hand, was dragged up by a tree, and gave birth to the Heir-Apparent. The Heir-Apparent fell to the ground, and moved seven paces. Two dragons spewed out water to bath the Heir-Apparent, and thereupon completed a well-pool from where the multitude monks draw nourishment. The Heir-Apparent, together with Nanda and others, beat the elephant in a contest of strength [?]. He shot an arrow into the ground, now there springs forth a river from which travellers are supplied with drink.

Mr. Shi's Records of the Western Regions says: Three li north of the city upon the Heng River恒水, is the place where his father the king welcomed the Buddha, where was built a stupa, and was built an image of the father embracing the Buddha.

The Affairs of the Outer States says: The state of Jiaweiluoyue迦維羅越國 presently no more has a king. The city's pool is wasted and dirty, and only is an empty place. There are upasakas with the family name Shi, perhaps twenty or so families. These are the sprouts and progeny of the ancient Pure King, for that reason they became the four families and resided within the old city. When they became upasaka, they for that reason placed highest a focus on advancement, and still have their ancient manners. That day the stupa was ruined completely, the King of Tiao條 [?] took care of and put in order a single stupa. The King of Sihetiao私訶條 [?] sent out things to help complete it. Presently there are twelve people of the Way residing within it. At the time the Heir-Apparent had just been born, there was the marvellous tree that pulled up the queen. The tree was named Xuhe須訶.

King Ashoka used blue-green stone to make an image of the Queen pulling up and giving birth to the Heir-Apparent. Formerly the tree was not and then it was. Later the various sramana took the old tree and planted seed from it. They spread out and turned over carrying on until the present. The tree branches are like in the past, and still shelter the stone image.

Also at the footprints from where the Heir-Apparent walked seven steps, today a pattern is seen there. King Ashoka used blue-green stone to take hold of both edges of the footprints, and then used one long blue-green stone to cover it. The people of the state in the present day regularly uses fragrant flowers to provide and furnish, and still see the feet's seven shapes, the patterns separate and clear. Now though there are stone covers, they are nothing unusual. Some people repeatedly have used several layers of kapok. The layers covers and stick to the top of the visible stones and even more improves their clarity.

At the time when the Heir-Apparent was born, there were dragon kings occupying the left and right sides of the Heir-Apparent, spewing out water to wash the Heir-Apparent. There was one dragon that spewed out water that was warm, and one dragon that spewed out water that was cool, and thereupon completed two pools. Now there is still one cold and one warm.

When Heir-Apparent had not yet set out from his home in the previous ten days[?]. He set out and went to the royal fields where he sat beneath a jambu tree. The tree god used seven treasures to offer to the Heir-Apparent. The Heir-Apparent did not accept. At that point he thought only of his wish to set out from his home. The distance from the royal fields to the palace was one ju據. A ju in Jin speech is ten li. The Heir-Apparent hence in the 3rd Month, the 15th Day, set out at night from his home. The Four Heavenly Kings came to welcome him, each held up a horse foot. At the time the various divine and heavenly people were filling up on the sides [?], and within the emptiness scattered heavenly fragrant flowers. At that time then he arrived at the Henanmoqian River河南摩强水, then at the edge of this river he began to be a sramana.

The Henanmoqian River河南摩强水 is north of Jiaweiluoyue迦維羅越, the distance between them is ten yojana. This is river is in the state of Luoyuezhipingsha羅閱祗瓶沙國, the distance between them is thirty yojana. The bodhisattva was temporarily passing by. The King of Pingsha瓶沙 set out to see the bodhisattva. The bodhisattva at Pingsha瓶沙 in due course resided within the Lounaguo Garden樓那果園 for one day. At sunset, he readily left to lodge at Bandabochou半達鉢愁. “Banda” in Jin speech is “white”. “Bochou” in Jin speec is “mountain”. The distance from north of White Mountain to to the state of Pingsha瓶沙國 was ten li. At the next dawn he readily left. At evening he lodged at Tanlan Mountain曇蘭山, the distance from White Mountain was six yojana. Then he went straight to the pattra tree. The pattra tree was north of Yuezhi閱祗, the distance to Tanlan Mountain曇蘭山 twenty li.

The Heir-Apparent was aged twenty-eight went he set out from his home, and thirty-five when he obtained the Way. These words differ from the classics, for that reason what is recorded is not the same.

Zhu Fawei says: The state of Jiaweiwei 迦維衛國 is the state in Tianzhu天竺 where the Buddha was born. The exact centre of three thousand suns and moons, and twelve thousands heavens and earths.

[bookofjin]

Commentary on the Water Classic: India (cont.)

[We finish the section on Tianzhu = India, and the Heng = Ganges River. The commentary's crisscross of the landscape rather than going strictly downriver reflects the actual path taken by Faxian during his journey. Again there is a heavy focus on sites associated with the life of the Buddha and Buddhism.]

The He River河水 sets out from their north-eastern corner, bending to follow its south-eastern flow to enter into the Bo Sea渤海.

[6]...

Kang Tai's Account of Funan says: Formerly, in the time of Fan Zhan [King of Funan, fl. 243 AD], there was a person from the state of Tanyang嘾楊國, Jiaxiangli, who once came from his home state to Tianzhu天竺. He tossed and turned as a drifting merchant until he arrived in Funan扶南, and discussed with Zhan the lands and customs of Tianzhu天竺. The principles of the Way flowed throughout, gold and treasure piled up in heaps, the mountains and streams were productive and fertile, indulging one's wishes. Left and right were great states, the Generationally Venerated One esteemed them. Zhan asked about it, stating: “Now, what is the distance and time in one could arrive, how many years would a round-trip take?” Li told him: “The distance from Tianzhu天竺 could be more than thirty thousand li. To go and come back could exceed three years. When travelling, four years and just then go back is considered to be the middle of Heaven and Earth.”

The Heng River恒水 again goes east to pass Lanmo pagoda藍莫塔[Rama]. By the pagoda's side there is a pool, within the pool there is a dragon who defends and protects it. King Ashoka wished to destroy the pagoda, and build eighty-four thousand pagodas. He realized that what had been provided by the dragon king was known not to exist in his era, and thereupon ceased. Within here was empty and wasted without people. A crowd of elephants used their to take water and sprinkle the earth. Similarly to Cangwu蒼梧 and Kuaji 會稽, the elephants ploughed and the birds weeded.

The Heng River恒水 again goes east to arrive at Wuhekou五河口 [Lit. “Five River Mouths”], perhaps where five rivers meet – there are no details. Ananda went from the state of Mojie 摩竭國[Magadha] towards Pisheli毗舍利[Vaisali], wishing for parinirvana. The various devas informed King Ajatasatru. The king pursued until he arrived upon the He河. The Licchavis [the rulers of Vaisali] heard that Ananda was coming, and likewise also came to welcome him, all arrived upon the He河. Ananda thought about it. If he went forward, King Ajatasatru would become resentful. If he retreated, the Licchavis then would be angry. Exactly when he was in the middle of the He, there entered him a fire shining samadhi, he burned completely in two, [achieving] parinirvana. The body was in two parts, with a part on each of the banks. The two kings each grasped a half as a relic, and returned home to erect two pagodas.

Crossing the He and going down south for one yojana, you come to the state of Mojieti's摩竭提國 Balianfu Town巴連弗邑[Pataliputtra]. The town is precisely the city where King Ashoka ruled from. The palace halls within the city on all their standing walls and watchtowers had engraved patterns and carved inlays. They piled up rocks to make a mountains, and beneath the mountain they made a rock chamber, three zhang long, two zhang wide, and more than a zhang tall. There was a Brahmana master of the Great Vehicle, named Radha-sami and also named Manjushri, he resided inside of this city. He had a vivid perception and much wisdom, in affairs there was nothing he did not comprehend, and so clear and pure he lived by himself. The king of the state honoured and respected him as his teacher in affairs. Relying on this one man, they expansively circulated the dharma of the Buddha, outsiders were unable to encroach. Altogether among the various states, only this city is great. The population is wealthy and flourishing, and contend to act with humanity and righteousness.

When King Ashoka destroyed the seven pagodas, he built eighty-four thousand pagodas. At the very beginning he built the great pagoda, it is two li or so south of the city. In front of this pagoda are the Buddha's footprints, where they have erected a place of pure activity. The north door is towards the pagoda. South of the pagoda there is a stone pillar. Its greatness is four or five in circumference, and it is more than three zhang tall. On it there is an inscription, the heading states: “King Ashoka used the Jambudvipa to dispense as alms to the four regions. The sangha returned it and used the ransom money for the pagoda. Three hundred paces north of the pagoda, King Ashoka there built Nili City泥犂城. Within the city there is a stone pillar which is also more than three zhang tall. On it there is a lion pillar, and there is an inscription recording the principle and subsidiary causes for building Nili City泥犂城, and the year and the number of days and months.

The Heng River恒水 again goes south-east passing a little solitary rock mountain. On the mountain's head there is a stone chamber, and the stone chamber faces south. The Buddha formerly sat within it, the Heavenly Emperor, Sakra, used the forty-two affairs to question the Buddha. The Buddha one by one with his finger drew them up on the rock. Traces of the drawing formerly were there.

The Heng River恒水 again goes west passing Wangshe New City王舍新城 [New Rajagriha], the one constructed by King Ajatasatru. Setting out from the city and going south four li one enters a valley and arrive inside of five mountains. The circuit made by the five mountains in shape is lake a city's outer walls. This is precisely King Bimbisara's old city. East to west it is five or six li, and south to north seven or eight li. The place were King Ajatasatru first wished to murder the Buddha. Its city is empty and deserted, and again no person passes by.

On entering the valley and holding on to the mountain, going up south-east for fifteen li one comes to Qidujue Mountain耆闍崛山[Gidhra-kuta]. Three li before the peak there is a stone cavern facing south. The Buddha sat in meditation at this place. Forty paces south-east there again is another stone cavern, Ananda sat in meditation at this place. The Mara Pisuna transformed to act as a vulture to frighten Ananda. The Buddha used his divine strength to separate the rock, spread his hand, and rub Ananda's shoulders. His terror then immediately ceased. The bird's footprints and the hand's opening fully exist, for that reason it is called the Vulture Cavern雕鷲窟. Its mountain peak is graceful, straight, and stern, it is the tallest of the five mountains.

Mr. Shi's Records of the Western Regions states: Qidujue Mountain耆闍崛山[Gidhra-kuta] is north-east of Anavatapta [and?] Wangshe City王舍城, looking westward at its mountain. There are a pair of peaks standing up, the distance between them to or three li. In the middle road there are vultures, they commonly reside at its peaks. People of the land call it Qidujue Mountain耆闍崛山, in foreign speech “gidhra” is “vulture”.

Also Zhu Fawei states: The state of Luoyuezhi羅閱祗國 has the Lingjiu Mountain靈鷲山 [“Sacred Vulture Mountain”], in foreign speech they say Qidujue Mountain耆闍崛山. The mountain has blue-green rock. The rock's head resemble a vulture. King Ashoka sent people to cut the rock. They made use of the settled [?] pair of wings and a pair of feet, and cut to arrange its body which is now seen to exist. Looking from far-away, it resembles the shape of a vulture. For that reason they call it Lingjiu Mountain靈鷲山.

The several explanations are not similar, and the distant and near are also different. Now, Faxian personally stayed at its mountain, and recited the Surangama with fragrant flowers to provide and furnish, the reverence of hearing and seeing.

Again west passing thirty li south of Jiana City迦那城[Gaya], you come to the place where the Buddha during six years of exacting practices sat at the tree, and there is a forest. Travelling west for three li you come to the place where when the Buddha entered the water to wash and bath, a heavenly king pressed a tree branch so he managed to pull himself up and get out of the pool.

Again travelling north for two li, you get to the place were the Mijia彌家 girls offered the Buddha milk gruel. Travelling north two li from this place, is the place where the Buddha beneath a big tree and upon a rock, sat turned east and ate the gruel. The tree and rock fully exist. It is six chi long and wide, and about two chi tall. Within their state, cold and heat are equally attuned. Trees sometimes are several thousand years [old], even ten thousand years.

Travelling north twenty li from there, you come to a single rock cave. The bodhisattva entered within it, and turning west sat down cross-legged, thinking in his heart: “If I have perfected the Way, there will be a divine proof.” Upon the rock wall there immediately was seen an image of the Buddha, three chi in length, presently it is still clear and bright. At the time Heaven and Earth greatly moved, and the various Heavenly beings in the hollow talked: “This is not a place where bygone and coming Buddhas perfected the Way. Depart here and go south-west for less than half a yojana, below the patra tree, this is the place where bygone and coming Buddhas perfect the Way.” The various Heavenly beings guided and pulled the bodhisattva to rise up and go. When he was thirty paces from the tree, a Heavenly being conferred kusa grass. The bodhisattva accepted, and again went fifteen paces. Five hundred blue-green sparrows came flying, they circled around the bodhisattva thrice and left westward. The bodhisattva went forward and came beneath the patra tree. He spread out the kusa grass, turned east, and sat down. At the time King Mara dispatched three jade girls who came from the north to test the bodhisattva. King Mara himself came from the south. The bodhisattva pressed firmly on the ground with his feet and fingers. The Mara troops stepped back and scattered, the three girls changed to become old crones who did not apply themselves.

Where Buddha beneath the nyagrodha tree upon the square rock sat turned east, the place where Brahmadeva came to the Buddha, and the place where the Four Heavenly Kings holding up their alms bowls, at all of them were raised up pagodas.

The Affairs of the Outer States says: Pipoli 毗婆梨 [Vaibhali?], the Buddha at this place was beneath a single tree for six years. A woman of grown age used a golden alms bowl filled with milk gruel to send up to the Buddha. The Buddha got the milk gruel, and halted his feet at the Nilianchan He尼連禪河[Nairanjana] to bathe. He bathed fully. At the edge of the He河, he ate the gruel fully, and threw the alms bowl into the water. After going against the current for a hundred paces, the alms bowl sank into the He河. The dragon king of Jialijao迦梨郊 received and took it at the palace to provide furnishings. The previous three Buddhas' alms bowls are also seen. The Buddha near by the He河 sat at the mahabodhi tree. The distance from the mahabodhi tree to the patra tree is two li. He was beneath this tree for seven days, thinking only of perfecting the Way. The Mara troops tested the Buddha.

Mr. Shi's Records of the Western Regions says: The Nilian River尼連水 to the south pour into the Heng River恒水. West of the river is the Buddha's tree. The Buddha at this place [underwent] exacting practices, daily eating gruel for six years. The distance west to the city is five li. East of the tree upon the He河 is precisely the place where the Buddha entered the river to bathe. Eastward upon the bank is the nyagrodha tree beneath where he sat and devoted himself. The residing girl[s] sent up gruel at this place. West of here across across the river, south of the six year tree, is the patra tree he sat beneath, brought down the Mara, and obtained Buddhahood.

Fotutiao says: The inside of the Buddha tree was dried out, at the time of his coming, it changed to bear branches and leaves.

Zhu Fawei says: The distance from the six year tree to the Buddha tree is five li. The texts on it differ.

Faxian from there travelled south-east, and returned to Balianfu Town巴連弗邑[Pataliputtra] following Heng River恒水 went down west. He got to one place of pure activited named Kuangye曠野 [“Empty Wilderness], a place where the Buddha had dwelt. Then he again followed Heng River恒水 and went down west, and came to the state of Jiashi's 迦尸國 [Kasi] Boluonai City波羅柰城 [Varanasi].

Zhu Fawei says: The state of Boluonai波羅柰國 is one thousand, two hundred li south of the state of Jiaweiluowei City迦維羅衛城[Kapilavastu]. In between them is the Heng River恒水 which flows south-east. The place where the Buddha turned the wheel of the dharma is twenty li north of the state. The tree is named Chunfu春浮, the place were was Weimo維摩 [Vimalakirti?].

Faxian says: Ten li north-east of the city is precisely Deer Wilderness Park鹿野苑. Originally a pratyeka-buddha resided here. He often had wild deer staying overnight, and for that reason used it as the name for it. Faxian turned back from there, and dwelt at Balianfu Town巴連弗邑. He again followed the Heng River恒水 and travelled east. On its southern bank is the great state of Zhanbo瞻婆大國 [Champa].

Mr. Shi's Records of the Western Regions says: Next east of Hengqu恒曲 is the state and city of Zhanbo瞻婆國城. To the south is Buqulan Pool卜佉蘭. Heng River恒水 is to the north. The place where the Buddha sent down his explanations and cautions. Heng River again passes the state of Boli波麗國, which is precisely the state of Fowaizu佛外祖國.

Faxian says: Heng River恒水 again goes east to come to the state of Duomolijian多摩梨靬[Tamralipti], which precisely is at the ocean's mouth.

Mr. Shi's Records of the Western Regions says: Daqin大秦 is also named Lijian梨靬.

Kang Tai's Account of Funan says: South-west from Jianadiao Island迦那調洲 you enter a great bay, perhaps seven or eight hundred li [wide], and then come to the mouth of the Zhihuli Great Jiang枝扈黎大江. Crossing the Jiang江 and to pass travelling west, is Jidaqin極大秦.

He also states: Issuing out from the mouth of Gouli利口, and enter within the great bay, entering straight north-west, could be one year or so, you get to Tianzhu's 天竺 Jiang Mouth江口, which is named the Heng River恒水. The Jiang Mouth江口 has a state titled Danzhi擔袟 which belongs to Tianzhu天竺. Dispatched Yellow Gates Zixing [?] to be King of Danzhi擔袟.

Mr. Shi's Records of the Western Regions says: Heng River恒水 flows east to enter the Eastern Sea. Perhaps where two rivers pour into, and where the pair of seas take in, themselves become the Eastern and Western.

[bookofjin]

Commentary on the Water Classic: From Shule to Wulei

[The north-western Tarim states. Geng Gong's heroics are recorded in the Hou Hanshu. However as de Crespigny writes, the Shule where he was besieged must be a different place from the oasis state far to the west.]

(The Bei He)

The Bei He北河 [“Northern He] from east of Qisha岐沙 divides from the Nan He南河, precisely what is spoken of by Mr. Shi's Records of the Western Regions as two branches flowing north. It passes Quici屈茨, Wuyi烏夷, and Shanshan禪善, and enters the Laolan Sea牢蘭海.

The Bei He北河 again flows north-east, and divides to become two rivers, with a branch flow setting out from it. The Bei He北河 from Shule疏勒 passes to flow north of the Nan He南河.

The Book of Han's Account of the Western Regions says: From Congling蔥嶺 and eastward there are mountains to the south and north, the distance between them is more than 1 000 li, east to west they are 6 000 li. The He河 sets out from among them.

(Shule)

Getting to south of Wensu溫宿, it on the left combines with the branch river. The branch river from above accepts the Bei He北河 to the east of Shule疏勒. It flows north-west to pass south of Shule State疏勒國. Again north-east it combines with a river from the mountains north of Shule疏勒. The river sets out from the northern creeks. It flows south-east to pass beneath Shule City疏勒城. The distance south to Suoju莎車 is 560 li. There are markets lined up, to the west are located the roads to Dayuezhi大宛, Dayuan大宛, and Kangju康居.

Mr. Shi's Records of the Western Regions says: The state has the Buddha's bathing couch. It is made of red genuine sandalwood, and is 4 chi square. The king supplies and provides for it within the palace.

Han's 18thYear of Yongping [75 AD], Geng Gong, as Wuji Colonel, was pressured by the Xiongnu Luli King of the Left. Gong, as this city was beside a creek and near water, moved from Jinpu金蒲 to reside at this city. The Xiongnu again came to attack him, and blocked and cut off the creek water. Inside the city Gong dug a well 15 zhang deep, but did not get water. The functionaries and soldiers were thirsty and exhausted, they pressed fluids from horse manure and drank it. Gong therefore raised his head to Heaven, sighed, and said:

“In the past the Secondary Host pulled out his belt knife and stabbed the mountain, and a soaring spring burst forth. Now Han's potency has a godly clarity, why would it be spent?”

Putting his clothes in order, he turned towards the well and bowed twice, and he made the functionaries and soldiers pray to it. After a moment spring water came forth, and the multitudes called out “Ten thousand years”.

Then they scattered water to show it off. The miscreants considered it to be godly, and subsequently immediately pulled out and left. Later Jushi車師 rebelled, they and Xiongnu attacked Gong. The food was gone and they were spent and exhausted. They therefore cooked their armour and crossbows, and ate their sinews and leather. Gong and his soldiers lived and died together, and among them all none were disloyal. [The enemy] besieged Gong but were unable to bring him down. Guan Chong sent up a letter to seek aid.

1stYear of Jianchu [76 AD], Emperor Zhang accepted the words of the Minister over the Masses Bao Yu, and dispatched troops to aid him. They arrived at Liuzhong柳中, and hence Colonel Guan Chong had divided the troops to enter Gaochang Fort高昌壁. They attacked Jiaohe City交河城, and Jushi車師 surrendered. They dispatched Gong's army functionary Fan Qiang to command 2 000 troops to welcome Gong.

They came across great snow, a zhang [deep], and they were barely able to arrive. Within the city they at night heard the troops' horses and were greatly afraid. Qiang shouted from far away, saying: “I am Fan Qiang!” Within the city everyone called out “Ten thousand years”. They opened the gates and grasped each other weeping tears. There still were twenty-six people, their clothes and straw sandals were worn out and pulled apart, their bodily appearance was withered decayed. They relied on each other and turned back.

(Suoju and the Zhi He)

The Zhi He枝河 [“Branch He”] again goes east to pass south of Suoju State莎車國, seated at Suoju City莎車城. The distance south-west to Puli蒲犂 is 740 li. When Emperor Wu of Han opened the Western Regions, the defended fields were here. It has Tie Mountain鐵山 which produces blue-green jade.

The Zhi He again goes east to pass south of Wensu State溫宿國, seated at Wensu City溫宿城. The soil and earth and kinds of creatures is similar to Shanshan鄯善. North to the Wusun's烏孫 Chi Valley赤谷 [“Red Valley”] is 610 li. The length east to Gumo姑墨 is 270 li. At that place, the Zhi He枝河 on the right side enters the Bei He北河.

(Gumo)

The Bei He北河 goes east to pass south of Gumo State姑墨國. Gumo's姑墨 river stream pour into it. The river leads the way north-west of Gumo姑墨, pass through Chisha Mountain赤沙山 [“Red Sand Mountain”], flows south-east to pass west of Gumo State姑墨國, seated at Nan City南城 [“South City”]. South to Yutian于闐 is a fifteen day travel by horse. The soil produces copper, tin, and orpiment. Its river again flows south-east, and on the right side pour into the Bei He北河.

(Qiuci)

The Bei He北河 again goes east to pass south of Qiuci龜茲國 state. Again east it on the left side combine with Qiuci's龜茲 river stream. It has two sources. The western source sets out south of Beida Mountain北大山 [“northern great mountains”].

Mr. Shi's Records of the Western Regions says: 200 li north of Qiuci龜茲 there is a mountain. At night it has a fiery glow, at daytime there is only smoke. People take stone coals from this mountain, and smelt this mountain's iron, regularly filling the usage of thirty-six states. For that reason Guo Yigong's Broad Treatise states: Quici is able to cast and melt.

Its river flows south to pass Chisha Mountain赤沙山. Mr. Shi's Records of the Western Regions says: 40 li north of the state upon the mountains there is a shrine, named Queli [Cakra] Great Purity雀離大清淨.

Again it sets out from the mountains and flows south-east. A branch river on the left side branches it. Again south-east, the river flows into three parts. The right two rivers both flow south-east, and pour into the Bei He北河. The eastern river stream sets out north-east of Qiuci龜茲, and successively flows south of Chisha赤沙 and Jili積梨. A branch river sets out on the right side, and goes south-west to enter Qiuci City龜茲城. Pronounced quci屈茨, it is the old Yan City延城. The distance west to Gumo姑墨 is 670 li.

The river stream again goes south-east, and pass to the east of Lun Terrace輪臺. In the past when Emperor Wu of Han began communications with the Western Regions, and set up a Colonel, the guarded fields were here. The Chief Commandant who Searches for Grain, Sang Hongyang's memorial tells: “For that reason from Lun Terrace輪臺 and eastwards, the land is wide with abundant water and grass, there might be five thousand qing of irrigated fields or more. Its location is mild and harmonious and the fields are beautiful. It is possible to increasingly pass through ditches and canals, and plant the Five Grains, and gather and harvest them similar to the Central States.” At the time the Xiongnu were weak and did not dare approach the Western Regions. From Souju莎車 to this place, the distance between them is more than 1 000 li, at precisely this terrace.

Its river again flows south-east, and on the right side meets with the western stream branch river. The river has two sources, both hand over to the western stream. They flow east to pass south of Qiuci City龜茲城, and combine to become a single river. Between the river there is an old city, perhaps the place defended by the guard commander.

(Wulei)

Its river goes south-east to pour into the eastern stream river. The eastern stream river again goes south-east to pass south of Wulei State烏壘國, seated at Wulei City烏壘城. The distance west to Qiuci龜茲 is 350 li. The distance east to Yumen玉門 and Yang Passes陽關 is 2 738 li. It and the Field Official of Quli渠犂 were near each other. The soil and earth are fertile and abundant, and in the Wester Regions it is in the middle. For that reason the Chief Protector was seated there. Han sent sent the Attendant Gentleman Zheng Ji to also protect the northern road, for that reason it was titled the Chief Protector. The rise of the Chief Protector was arranged from Ji. Its river again flows south-east to pour into the Great He大河.

[bookofjin]

Commentary on the Water Classic: Yutian & Shanshan

[The southern Tarim states, the most important of them being Yutian and Shanshan.

During this time period Yutian (Khotan) was famous as a centre for Buddhist learning.

The submission of Weituqi of Shanshan is recorded in the Hanshu.

Wikipedia says Suo Mai moved to Shanshan in 260 AD, however I could not find the source for this.

The commentary seems to describe a southern river running through the southern states in parallell with a northern river running through the northern states (described in the next part of the commentary). However such a southern river does not (and did not) exit. The rivers referred to here as the "Congling He" and the "Yutian He" go north and becomes the northern river.

One of its sources sets out from mountains south of Yutian state于闐國, and flows north to combine with the He that sets out from Congling蔥嶺. Again east, it pours into the Puchang Sea蒲昌海[2].

(Yutian)

[2]The He River河水 again goes east and combines with the Yutian He于闐河. Southward to the source leads to a mountain south of Yutian南山, customarily spoken of as Choumazhi仇摩置. From Zhi置 it flows north and passes west of Yutian State于闐國, seated at the Western City西城[xicheng]. The ground has many jade stones.The distance west to Pishan皮山 is 380 li. The distance east to Yang Pass陽關 is more than 5 000 li.

Shi Faxian travelled south-west from Wudi烏帝 [error for Wuyi烏夷]. On the roads there were no people. Sand travel is demanding and difficult, and to the hardships from going past there, there are among people's arrangements no comparisons. They were on the road for a month and five days, and then reached Yutian于闐. Their state is abundant and numerous, and the population is sincere and true. There are many schools of the Great Vehicle. Their awesome ceremonies are uniform and orderly, and their receptacles and alms bowls make no sound.

Fifteen lisouth of the city there is Licha Shrine利刹寺. Within it there is a rock boot[s], and upon the rocks there is a footprint. Their customs tells this is a pratyeka-buddha's footprint. It has not been transmitted by Faxian, [I] suspect it is not a buddha's footprint.

Again it flows north-west, and pours into the He河. Precisely what the Classic speaks of as flowing north to pour into the Congling He蔥嶺河.

(The Nan He)

The Nan He南河 [“Southern He”] again goes east to pass north of Yutian State于闐國.

Mr. Shi's Records of the Western Regions says: The He River河水 flows east for 3 000 li, and arrives at Yutian于闐, and bends to flow north-east.

The Book of Han's Account of the Western Regions says: FromYutian于闐 and eastward, the rivers all flow east.

The Nan He南河 again goes north-east to pass north of Yumi State扜彌國, seated at Yumi City扜彌城. The distance west to Yutian于闐 is 390 li. The Nan He南河 again goes east to pass north of Jingjue State精絶國. The distance west to Yumi扜彌 is 460 li. The Nan He南河 again goes east to pass north of Qiemo State且末國. Again east, on the right side it meets with the Anouda Great River阿耨達大水.

(Qiemo)

Mr. Shi's Records of the Western Regions says: North-west of Anouda Mountain阿耨達山 there is a great river. It flows north to pour into the Laolan Sea牢蘭海. Its river flows north to pass the mountains south of Qiemo且末. Again north it passes west of Qiemo City且末城. The state is seated at Qiemo City且末城. The length west to Jingjue精絶 is 2 000 li, the distance east to Shanshan鄯善 is 720 li. They grow the Five Grains, and their customs are roughly similar to the Han.

He also says: The Qiemo He且末河 flows north-east to pass north of Qiemo且末. It again flows and to the left meets the Nan He南河. The met up flow to the east goes away, and passes through to become the Zhubin He注濱河.

(Shanshan)

The Zhubin He注濱河 again goes east to pass north of Shanshan State鄯善國, which is seated at Yixun City伊循城.

Formerly it was the territory of Loulan樓蘭. The King of Loulan樓蘭 was disrespectful to the Han. 4thYear of Yuanfeng [77 BC], Huo Guang dispatched the Overseer of Pingle, Fu Jiezi, to stab and kill him, and furthermore install the following king. Han also installed the former king's hostage son Weituqi as king, and altered the name of his state to Shanshan鄯善. The hundred officials held sacrifices for the road at the crosswise gate, and the King himself requested to the Son of Heaven, saying:

“Myself has been in Han for a long time, and fear to be harmed by the former king's sons. The state has Yixun City伊循城, and the soil and earth is fertile and pleasing. [I] wish to dispatch a commander to guard the fields and store up grain, and cause [me] to get to rely on the awesome honour.”

Thereupon he set up fields to use for garrisoning and comforting them.

Suo Mai of Dunhuang敦煌, courtesy name Yanyi, was talented and sharp. The Inspector, Mao Yi, petitioned he act as General of the Secondary Host, to command a thousand troops from Jiuquan酒泉 and Dunhuang敦煌 and enter, and arrive at Loulan's樓蘭 guarded fields. He erected a white building, and summoned troops from the three states of Shanshan鄯善, Yanqi焉耆, and Qiuci龜茲, a thousand each, to cut across the Zhubin He注濱河. At the day of cutting the He, the water exerted powerful spurts and the waves climbed to spread over the dikes. Mai in a strict voice said:

“When the king venerates the established moderation, the He's dikes do not overflow. When the king surpasses purest sincerity, the shouting tributaries do not flow. Water's potency has a godly clarity, both before and now.”

Mai personally prayed and worshipped, the water still did not diminish. Then he arranged the columns beating a cane, with the din of drums and tumultuous shouts, stabbing and shooting, they greatly fought for three days. The water then turned around and diminished, to pour and moisten, irrigate and spread out. The foreigners declared it godly. They greatly farmed for three years, and stored up grain in the millions, over-awing the submitting outer states.

Its river to the east pours into a marsh. The marsh is north of Loulan State樓蘭國 [at] the Yuni City扜泥城. Their customs speaks of it as the Eastern Old City東故城. The distance to Yang Pass陽關 is 1 600 li. The distance north-west to Wulei烏壘 is 1 785 li, until Moshan State墨山國 is 1 865 li. The distance north-west to Jushi is 1 890 li.

The soil and earth is sandy and saline with little farmlands, they look up to the grain in nearby states. The state produces jade, and there is much reeds, tamarisk willows, western poplar, and white grass. In the state on its eastern brink there is White Dragon Knoll白龍堆. It is short on water and grass, often jade issues out and clear the way, compensating for water and taking responsibility for the food, receiving and seeing off the Han envoys. For that reason their customs speaks of this marsh as the Laolan Sea牢蘭海.

Mr. Shi's Records of the Western Regions says: The Nan He南河 from east of Yutian于闐 to the north is 3 000 li. Arriving at Shanshan, it enters into the Laolan Sea牢蘭海.

[bookofjin]

Commentary on the Warer Classic: Jishi Mountain

[When the He River emerges from Jishi Mountain (Amne Machin) and flows past Heguan county in Longxi commandery, the river also exists the foreign lands and "becomes the He of the Central States".

The ancient writers did not know the true source of the He. Instead they thought that the Tarim River was the upper reaches of the He, and that the river flowed in an underground passage from the Puchang Sea (Lop Nor) to Jishi.

The placement of this section within the Classic is a bit odd, as the commentary also notes, since we after this immediately move "upriver", and follow the Tarim River from its sources to the Puchang Sea.]

It again sets out from outside the Seas, and arrives at Jishi Mountain積石山, beneath it are the Stone Gates石門.[7]

[7]The Classic of Mountains and Seas says: The He River河水 enter the Bo Sea渤海. It again sets out from outside the Seas, and goes north-west to enter Jishi Mountain積石山 where it was directed by Yu.

The mountain is south-west of Longxi隴西 commandery's Heguan河關 county, among the Qiang. I have examined the crowd of books, everyone tells that the He河 sets out from Kunlun崑崙. It issues out from multiple sources below ground, submerge into Puchang蒲昌, and sets out in an oceanic river.

For that reason when the Book of Luo says: “The He河 from Kunlun崑崙 sets out in multiple countrysides” it speaks of this. It passes Jishi積石 and becomes the He河 of the Central States.

For that reason Chenggong Zi'an's Rhapsody on the Great He says: Looking over the vast and large of the hundred streams, none surpass in beauty the Yellow He黃河. Below ground from Kunlun's崑崙 towering pinnacle, it sets out from Jishi's積石 jutting jags.

Mr. Shi's Records of the Western Regions says: The He河 from Puchang蒲昌 travels underground beneath the earth, and goes south to set out from Jishi積石. But in the Classic's text it is here, as if they are not comparable. Jishi積石 should have been located after Puchang蒲昌.

[bookofjin]

Commentary on the Water Classic: From the Puchang Sea to Heguan

[After its subterranean journey from the Puchang Sea, the He reappears at Jishi mountain, and from there enters the land of the Qiang.]

Again east it enters the frontier, passing by south of Dunhuang敦煌, Jiuquan酒泉, and Zhangye張掖 commanderies.

The He 河 from Puchang蒲昌there is evidence of its hidden submergence, and also of its beginning among the passes and entrance through the frontier. From this, the Classic is seeking out the real causes. The He River河水 has multiple sources, and also issues out from outside of the western frontier to set out for the mountain of Jishi積石.

The Classic of Mountains and Seas says: The mountain of Jishi積石, beneath it are the Stone Gates石門, where the He River河水 spreads out and flows west. On this mountain, among the ten thousand beings there are none who are not there. It is what the Tribute of Yu speaks of as leading the He河 from Jishi積石.

The mountain is among the Western Qiang where the Shaodang dwelt. 2nd Year of Yanxi [159 AD], the Shaodang of the Western Qiang violated the frontier. The Colonel who Protects the Qiang, Duan Jiong, chastised them. In pursuit he set out from the frontier and arrived at Jishi Mountian積石山. He cut off their heads and turned back.

Sima Biao says: The Western Qiang are from Xizhi析支 and westward. Adjacent to the left and right sides of He's河 head are their dwellings. The He River河水 bends and flows north-east, passing the land of Xizhi析支, this is Hequ河曲[“He Bend”].

Ying Shao says: In the Tribute of Yu, Xizhi析支 belongs to Yong province雍州, and is west of Heguan河關 [“He Pass”]. The distance east to Heguan河關 is more than 1 000 li. The Qiang people that dwell there are spoken of as the Hequ Qiang. To the north-east is successively south of Dunhuang敦煌, Jiuquan酒泉, and Zhangye張掖.

Ying Shao's Records of Geographic Manners and Customs says: Dunhuang敦煌, Jiuquan酒泉, its waters are similar in taste to beer/wine [jiu酒] is the reason. Zhangye張掖, it tells of stretching out [zhang張] the state's supporting [ye掖] arm to overawe the Qiang and Di.

The Explaining Writing says: The commandery [jun郡] system: The Son of Heaven's territory is a thousand li square, divided into a hundred counties. A county has four commanderies [?]. For that reason the Transmittals on Spring and Autumn says: A High Grandee a county, a Low Grandee a commandery. Arriving at Qin, they first set up thirty-six commanderies, and used them to oversee the counties. From yi邑[“town”] with jun君 phonetic.

The Interpreting Names says: A commandery is a crowd, where people crowd and gather.

Huang Yizhong's Records of the Thirteen Provincessays: Talking of the “lord”君 in commandery郡, when they changed the fiefs of dukes and marquises, then they talk of lords, who are extremely venerated. A commandery warden has sole authority, and the rites of lord and subject are fully honoured. Now the jun郡 character, jun君 is on its left, and yi邑 is on its right. A lord is the primary head, a town is for carrying the people. For that reason they took the name from lord and speaks of it as a commandery.

The Han Officials says: Qin employed Li Si's opinion, and divided Under Heaven into thirty-six commanderies. Altogether among the commanderies, for some they used the arrayed states, these were Chen陳, Lu魯, Qi齊 and Wu吳. For some they used old towns, these were Changsha 長沙 and Danyang丹陽. For some they used mountains and hills, these were Taishan太山 and Shanyang山陽. For some they used river uplands, these were Xihe 西河 and Hedong河東. For some they used what they produce, these were Jincheng金城 where beneath the city one obtains gold [jin金], Jiuquan 酒泉 where the springs [quan泉] taste like beer/wine[jiu酒], Yuzhang豫章 where the camphor [zhang樟] trees grow in the courtyard, Yanmen雁門 where wild geese [yan雁] are reared. For some they used commands and orders, Yu united the various feudal princes for a great assessment at the mountain of Dongye東冶, and following that named it Kuaiji會稽[“Meeting to examine”].

The He河 passes to their south and then wraps around the far distant. The He River河水 from Hequ河曲 again goes east to pass south of Xihai [“Western Sea”] commandery西海郡. In the time of Emperor Ping of Han, Wang Mang controlled the government. He wished to dazzle with power and potency, and so took on distant regions. He suggested the Qiang offer the territory of Xihai西海, set up Xihai commandery西海郡, and then built five counties there. He surrounded the sea with watchtowers and beacons to look out for each other. When Mang usurped the government, there was disorder and chaos, and the commandery was also abandoned and abolished.

He River河水 again goes east to pass Yun Stream允川, and then successively north of Dayu大榆 and Xiaoyu Valleys小榆谷, where Mitang and Zhongcun of the Qiang dwelt.

5th Year of Yongyuan [93 AD], Guan You replaced Nie Shang as Colonel who Protects the Qiang. He attacked Mitang, beheaded and captured more than 800, and gathered their ripe wheat, several ten thousand hu. At Fengliu逢留 on the He河 he built a walled settlement to store away the wheat, and also made great ships. At the gorge of the He河 he made a bridge to cross over troops. Mitang in consequence went far way to take refuge in Hequ河曲.

9th Year of Yongyuan [97 AD], Mitang again together Zhongcun went east to rob, and then turned back. 10thYear [98 AD], the internuncios Wang Xin and Geng Tan went west to strike Mitang. He surrendered to them. Decreed he take heed to return to the Da- and Xiaoiyu Valleys小榆谷. Mitang said the Han had constructed a bridge over the He河, and troops came at any time, and for that reason the land could not be dwelt in. He again rebelled to dwell in Hequ河曲. He and the Qiang became enemies, the people of his kind and the official troops struck them at Yun Stream允川.

When the distance to Mitang was several tens of li, the encampment was fixed in place. They dispatched light troops to challenge to battle, and following that to pull out and turn back. Mitang pursued them, and arrived at the encampment where a battle followed. Mitang was defeated and ran away. Hence in Xihai西海 and the Da- and Xiaoiyu Valleys小榆谷 had not again assembled family groups.

The Chancellor of Yumi隃糜, Cao Feng, sent up words: “From the Jianwu era [25 – 56] and onwards, the Western Rong have several times violated the law, and often accompany the Shaodang kind in rising up. By means such as these, since in their dwellings in the Da- and Xiaoyu Valleys小榆谷 the land and earth is fertile and pleasing, and also nearby the inside of the frontier. They and their various kinds are close to each other, to the south they got the Zhongcun and so broaden their multitudes. To the north they impede the Great He 大河, and because of that use it as their strength. They also have the profits of the fish and salt of the Western Sea西海. They hem the mountains and bank the rivers, and so broaden their farming and husbandry, and for that reason they are able to be strong and great, and often hold sway over the various kinds.

Now their partisans and aides are ruined and destroyed, relatives and subordinates depart in rebellion, and their remnants capable for war do not exceed a few hundred. [We] ought to catch up with these times, establish again Xihai西海 commandery and county, counsel and strengthen the Two Yu二榆, broadly place farming garrisons, separate the frontier Qiang and Hu's paths of connections, plant grain and enrich the border, and rationalize the service of movement and relocation.”

The Sovereign designated Feng as Chief Commandant of Jincheng's金城 Westeren Section, thereupon he began twenty-seven farming garrisons. The arranged garrisons occupied both sides of the He河, they and Jiancheng建威 were head and tail of each other. Later the Qiang rebelled and consequently they were abandoned.

Note Duan Guo's Records of Sha Province: The Tuyuhun upon the He河 made a bridge. It is spoken of as the He Crossing河厲 and is hundred and fifty paces long. On the two banks they amassed stones to make foundational steps. The segments and sections were one after the other, great trees lengthwise and sidewise successively pressing down, the two sides both level, three zheng from each other. Also great timber was used to plank sidewise after that. They arranged curling railings with considerable adornment and decorations. The bridge is east of a clear river stream.