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| 0209 |
Ancient Khotan : vol.1 |
| 古代コータン : vol.1 |
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because it bears a curious resemblance to the legend recorded in Kalhaṇa's Kashmīr Chronicle
for the foundation of Pravarasena's capital, the present Śrīnagar. I have discussed this local
legend of ancient Śrīnagar at length in my comments on the Rājataraṅgiṇī and in my 'Memoir
on the ancient geography of Kashmīr'⁷. It will suffice to point out here that in it king
Pravarasena II, who was anxious 'to ascertain in a supernatural way the right site and
auspicious time for the foundation of his new capital', and the demon who after an adventurous
encounter fulfilled his desire by laying down a miraculous measuring line, play approximately
the same part as the founder of the city of Khotan and his mysterious mendicant surveyor.
Seeing the length and detail in which Hsüan-tsang has recorded for us the story of the Khotan
origin of the Khotan kingdom, it must at first appear puzzling that the 'Life' of the pilgrim legend in
presents us with a summary of it differing in a very essential point. After reproducing Hsüan-
Hsüan-tsang's account of the people of Khotan and their king in almost literal accord with the tsang's
Hsi-yü-chi, the 'Life' tells us⁸: 'The first ancestor of the king was the eldest son of King 'Life'.
Aśoka and resided in the kingdom of Takṣaśīlā (Ta-ch'a-shih-lo). Having been exiled, he went
to the north of the snowy mountains, where he led a nomad life, seeking water and pastures
for his flocks. Having arrived in this country [of Khotan] he established there his residence.
As he had no heir, he went one day to pray at the temple of Vaiśravaṇa, &c.' The rest
of the story is then told in full agreement with the Hsi-yü-chi, though more briefly.
It seems difficult, in view of the greatness of the discrepancy, to assume that the different
version here presented was due to a mere mistake on the part of the biographer Hui-li or of
Yen-ts'ung, who completed and edited the work. Our doubt on this point must grow stronger
when we find that this version coincides in the essential point with the story as told in the
Tibetan 'Annals of Li-yul', which also makes an exiled son of Aśoka ultimately establish his
kingdom in Khotan. Without a thorough critical analysis of all those passages of the 'Life'
which differ from statements recorded in the Hsi-yü-chi—a task wholly beyond the competence
of any one who is not a Sinologist—it seems scarcely safe to express a definite opinion as to
the most likely explanation of this striking discrepancy. Is it possible that the biographer or
his editor, both of them contemporaries and pupils of Hsüan-tsang⁹, were aware of a different
version of the Khotan tradition, communicated perhaps through the 'Master of the Law' him-
self? Evidence in this direction would undoubtedly add much to the critical interest of the
Tibetan record to which we now turn.
In the 'Annals of Li-yul,' which Mr. Rockhill's extracts have rendered accessible, the Tibetan
account of Khotan history opens characteristically with the Buddhist adaptation of a legend version of
which we find also elsewhere among the popular lore of territories in and beyond the Himalaya¹⁰. Khotan
Li-yul, originally an inhabited country, was converted into a lake by its Nāgas or Spring- legend.
deities, whom the bad treatment accorded by the people to certain Ṛṣis had angered. When
Buddha visited Li-yul with a number of his disciples he enveloped the lake with rays of light;
these gathered into 353¹⁰ᵃ illuminated water-lilies, which marked the same number of Buddhist
shrines to be built thereafter in the country. Finally the united rays encircled three times the
space within which 'there will be built a great city with five towers (?) called U-then'. Then
Buddha directed his disciple Śāriputra to pierce the lake with the butt end of his staff and
Vaiśravaṇa to do the same with the end of his pike. Dwelling for seven days on Mount
Gośṛṣa (called Goś ṛṅga in other Tibetan texts and also by Hsüan-tsang) the Blessed One then
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